English Renderings from TANTRIK SADHANA AND SIDHANT .
Part I
With ADHARM, one gets body up to grossest realm. All these bodies are based on APAN. With the help of DHARM, one gets PRAN based bodies whose realm extends up to SHAKTI and SAMANA. Dev Yonis are provided in it. With the help of VIGYANBAL, one gets ONENESS, both kind of bodies are left behind and SARV-VYAPAKTA and VIBHUTVA is achieved. Parmeshwar has six kinds of gross forms :
1. Bhuvan: By meditating on it one gets BHUVNESHWARHOOD i.e one becomes the ISHWAR of all BHUVNAS.
2. Vigrah: By meditating on Brahma or any other devtas, one gets that particular form.
3. Jyoti: By concentrating on it, one gets Yogsiddhi. Yogi becomes one with it and achieves the highest yogic state.
4. Vyapini: SHUNYA bhav arises and one achieves BINDU state.
5. Naad/Shabd: One acquires Shabdatmak bhav, in other words one develops understanding of the crux of all shastras.
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6. Mantra, Jap, Hom, Aradhana: One gets mantra siddhi through it. But MOKSHA or final liberation is provided only by DHYAN of Paramshiv.
Gross to Subtle to Karan to Mahakaran is the pattern followed in PRALAYA.
Mahakaran to Karan to Subtle to Gross is the pattern followed during CREATION.
Before Mahakaran, Mahashunya arises first. After piercing Mahashunya one reaches chaitanyamaya Shiv-Shakti’s lotus YUGAL CHARAN. After Shunya, Jyotirmaya NAAD or NADATMAK Jyoti SPANDAN (vibration) takes place. Where this happens that place is called VISARG MANDAL. In human body it is located above BRAHRANDHARA i.e Crown. Power of DESIRE (Iccha) resides in this realm only. PARNAAD or PARBINDU is Mahakaran Sharir or body. Due to agitation in this, three things are established and they are BINDU, BEEJ and NAAD. Mahakaran Deh,Shabd Brahm, Karan Deh.
In the SAMASHTI form all three i.e. Bindu, Beej and Naad are forms of KUNDLINI only. All three illuminate the triangular yoni in the form of ATMA PRAKASH. From the Mahanaad of PARBINDU, when it transforms into APARBINDU, and bindu touches BEEJ, at that moment all BEEJAS endowed with BINDU get SFURAN (start vibrating). This is called NAAD.
Bindu breaks into two and a further division takes place. This way a triangle is formed with three corners and one centre. This is called Aa-Ka-Tha triangle. This is the point from where the SMASHTI VARNMALA emanates. This is visualized in the form of ASAN of Guru. In reality PARBINDU is Guru. MAHAKAAL is responsible for creating movement in PARBINDU. When the sadhak releases his Isht mantra in Sushumana, it rises up and joins with NAAD. Whatever stage one’s ANTAHKARAN reaches, whether in GYAN or in BHAV, or due to any VRITTI, that is always saturated with NAAD. Hence it is not beyond VARNAMALA. Between PARBINDU and APARBINDU is SHABDBRAHM. Parbindu is the Kriya shakti and due to its awakening SHABD BRAHM arises. Mahanaad vibrates in the form of BEEJ and BEEJ establishes itself the form of TATTVA. When Parbindu breaks, two parts are generated. The part which is Shakti oriented is called BEEJ, and the one which is Shiv based is called BINDU. Varna smashti’s other name is BEEJ only.
First from the Aa-Ka-Tha triangle ever-present VARNA appear. This is called VAGBHAV triangle. This is located below BRAHMRANDHARA. From Mahanaad two flows are issued. One goes upwards and leads to URDHAV SHAKTI and another flows downwards and leads to ADHO SHAKTI. VAGBHAV triangle is located on this downward flowing stream i.e on the creation stream. When it descends down through the spine, after piercing AGYA Chakra the centre between the two eyebrows, then with the help of various chakras and Yantras, it illumines ATMA. All the VARNAS of the six lotuses are based on the above mentioned Vagbhav Triangle only.
PART II-Renderings from TANTRIK SADHANA AND SIDHANT
The great Naad or Jyoti which resides in Mahanaad or Shabdbrahm also resides partially in these Varnas. Hence each Varna is not only a varna but it has both Naad and Jyoti inside it. The TRIREKHA tattva is Karan, CHAKRA tattva is Suksham and tattva experienced by the INDRIYAS is gross. Kundlini is the cause of the development of Bhava, without it the COSMOS cannot be generated.
KARAN varna is present in the form of small particles of JYOTI inside Kundlini. But they are in SUSHUPT state (sleeping state). When they reach the navel lotus they get illumined with TEJ tattva (Ram). Then VANI or SPEECH is called Pashyanti. After this it arises in the heart lotus and there is abundance of ANTAR NAAD here. Then this varna gets connected with PRAN VRITTI. In this outgoing mode the varnas come to vocals in the neck and they take the form of SOUND which is heard by our ears.
From BINDU to VISARG (:) mandal, the flow is called HAMSA flow or HAMSA dhara or Brahm Dhara and in this CREATION takes place. In creation the RUDRA flow is annihilated. When the BRAHM rekha is annihilated, the RUDRA rekha becomes the main or principle flow. Then Jeev enters the SOHAM flow. This is the flow of NIRVAN or we can say return journey to the source.
PARAMARSH (reflections, consideration, remebrances) of SWAR(Varnas of Vishudhi Chakra) are the BEEJ and those of VYANJAN(other Varna) are YONI, which alone in itself are nothing. Vyanjans become powerful only after joining with BEEJ. For example one can not chant ‘K’ without adding sound of ‘A’.
Different ATMAS belong to different levels and hence their rights are also different. Atma is pure, eternally free; Jeev is impure, snared and subject to life and death. Without purification of various impurities realization can not take place. Some atmas though having ignorance are still of very high level and they do not require any special kind of procedure for awakening of the soul.. At the right time in them DISCRIMINATION arises on its own, and they achieve the feeling of Shivatv without any progressive development. They understand that the whole world seems to be reflected in “I-ness”.
Those which are less qualified at the time of self realization are able to perceive that the whole play is of Shakti which is everywhere and the whole world is in it. They without any effort get entry into NIRVIKALP BHAGWAT SWAROOP.
Those which are still lower qualified in their SAMSKAR, some thing is still required for awakening. This is called BHAVANA. They require SATARK, SADAGAM and a sermon from SADGURU. Their ignorance that 'I AM BOUND' has to be removed with the help of pure VIKALP. With excessive SHAKTIPAT, SATARK arises in the heart and if SHAKTIPAT is less then SATARK arises with the help of SAD AGAM. Those who explain AGAM are Gurus. Agam is pure doubtless VIKALP(alternative) and all other vikalps come out of it. The continuous flow of this pure vikalp is SATARK. Bhavana is just another flow of SATARK. This is the LIGHT of SHUDH VIDYA and is a part (ang) of YOG only.
Those Atmas who are still lower qualified, they also have to take the help of some sadhana padhatti (procedure). These sadhanas are of three different kinds, 1. DHYANATMAK with BUDHI; 2. UCCHARANATMAK with PRAN; 3. KRIYATMAK with body and senses; 4. Beyond body, those are the grossest.
At the level of mind or intellect, EGO prevails. Hence DHYAN is the best option for such atmas. Those who are more established in the realm of PRAN, for them sadhana should be UCCHARAN oriented like mantra sadhana. Those who have more orientation of this gross body for them Karan, Mudra, Asan etc are essential alternatives.
The main place for manifestation of ANAHAT NAAD are two beejas. SRISHTI BEEJ ‘SA’ and samhar beej ‘HA’. With their help alone NAAD manifests. Ha-kaar is param purush, Sa kaar with VISARG is parm prakriti. During SRISHTI or CREATION movement of SOUND or SHABD is from PARAVAK to VAIKHARI, while during SAMHAR or SADHANA kram movement is from VAIKHARI to PARAVAAK.
PART III- Renderings from TANTRIK SADHANA AND SIDHANT-Kundlini.
With Ego or desire one performs JAP. During Chanting a CHAITNYA mantra, sometimes a state comes when one does not have to chant the mantra. It continues its SFURAN in the neck, or the neck also gets blocked and the mantra starts working in the HEART. Capacity of gross chanting disappears and one starts hearing the mantra on its own. This is the preliminary stage of mantra jagran. When proper balance in Pran and Apan is made then Sushumana path opens up, the sleeping Kundlini awakens and starts rising up in it. Its upward movement is called UCCHARAN. At this moment both Pran and Mann benefit with Samskaar. Kund Shabd in kundlini is called Matrika. When both Air and Mann together start moving upward then due to their agitation NAAD is created. NAAD manifests in Sushumana. It arises from Mooladhar and finds rest in Sahasrar or Brahmrandhara and appears in all the Chaitanya elements. The NAADANT place is actually above Brahmrandhara and Naad after loosing itself in it appears in the heart. This sound manifests from various places but it has around 9 different states.
In VAIKHARI, the movement of mantra in throat is there but in MADHYAMA, this movement is not there. As the throat path closes more and more, Sushaman path opens more and more. As a result Prana, Mann and Kundlini start flowing more and more in Sushumana path and ignorance covered HRIDY AKAASH lightens up and BHAVKAMAL turns upwards and blooms. All the NAADS do the work of Nadi Shodhan, Bhoot Shodhan and Chit Shodhan. This is the sign of movement into PASHYANTI. In its full flow the mind is transcended. This is the stage of coming face to face with ISHT. In VAIKHARI there is a difference between SHABD and MEANING. In MADHYAMA this difference sometime exists and sometime does not exist, while in PASHYANTI this difference disappears completely i.e SHABD and ARTH ( the WORD and MEANING) become one. This is the stage of MANTRA SAKSHATKAAR. After this all the VIKALPS are removed and PARAVAK is achieved. From Pashyanti’s end stage, PARAVAK starts.
Movement of Prana is of two types. SPANDAN ATMAK and KRIY ATMAK. SPANDAN ATMAK is happening on its own while KRIY ATMAK has to be performed with an effort. VARN arises on its own accord but MANTRA arises due to the DESIRE of the Yogi.
Varnas are divided into eight VARGAS. K-varg, Ch-varga, Ta-varga etc. Pran travels 36 fingers. Hence each varga arises in the four and a half finger length movement of Pran. During day 13 and during night 12 Samkrantis take place and 500 breaths (inhalation and exhalation) are taken during each period. During the day breathing is done 10,800 times and the same at night also. Hence in 24 hours a jeev takes 21,600 breath. ( 15 breaths in one minute,900 breaths in 1 hour. 900x24=21,600 breath in 24 hours in a normal healthy person. It may change if unhealthy or due to many other reasons.)
If there is no MANN, there is no NAAD similarly if there is no NAAD there is no MANN. Both are closely associated. During sadhana, initially a sadhak can not hear any NAAD but later on when he starts hearing, after some time it disappears again. When NAAD is not heard at all that is a state if IGNORANCE but when NAAD disappears that state is called NIRODHAVSTHA. The eyebrow centre is the place of CHIT. Guarding Ham, Ksham and Lam, Prakriti descends from here. With the help of thread-form-Chit, 16 varna SWARMAYA SOM MANDAL(Vishudhi Chakra), 25 Varna SURYA MANDAL(12 of Anahat Chakra, 10 of Manipur Chakra and three of Swadhishthan Chakra) and 9 varna AGNI MANDAL(3 of Swadhishthan Chakra, 4 of Mooladhar Chakra and 2 of Agya Chakra) is generated. Here Varnmala completes and Varna Smashti descends further down and drowns in the ocean of ignorance of KARAN and is named as KUNDLINI. Knowers of AGAM call H-kaar as PARAM BEEJ. When it establishes the whole cosmos in its womb then it is called PARA KUNDLIN, when it appears as NAAD then it is called as VARNA KUNDLINI, and when it descends in the ocean of ignorance and sleeps then it is called PRAN KUNDLINI.
This pran is called HAMSA. With HA, haan or tyag or exhalation is meant; with Sa, samadaan or acceptance or inhalation is done. This is the continuous flow of nadatmak HAMSA. ANCHAK HA is its head, when joining with A-kaar, U-kaar appears above and below it thus FEET are formed. Here at this stage BINDU appears which comes under M-kaar only. Thus A-U-M comes into being. When Mann+Naad+Jagrit Kundlini flow in Sushumana then gross naad is experienced. Normally it is of 10 types. Actually leaving aside 9, one has to catch hold of the tenth.
Part IV - Renderings from TANTRIK SADHANA AND SIDHANT
Sushumana, Vajra and Chitrani can all be called as priliminary stages of Brahm nadi. NAAD is connected with JYOTI, and as jyoti is VICHITRA so is NAAD. Vishudh Jyoti is that which has no colour. Pure SWAR is also that which cannot be divided as per Swar or Matra or any other attribute.OM, after Ma-kaar takes the form of BINDU, centered between the two eyebrows. A, U and Ma, where these three appear in an undifferentiated form, that state is called a BINDU. In the nine experienced states of Yogis, Bindu is the first one. These 9 states are also called NAV NAAD. Without breaking the MATRA into half one cannot enter BINDU. The Movement from Bindu (One Matra) to the other side of it on piercing it to a Half matra state is very difficult. When the mind is in a totally worldly state, its matra is one. Only when mansic matra becomes half one arrives at the mid way between focus (EKAGRAATA) and banishment (NIRODH).
When PRAGYA arises in the direction of VIBHUTI then one attains knowledge of everything (SARVGYATVA). But on the other hand if development takes place in the direction of CHIT then SARVGYATVA is banished and DISCRIMINATION is attained. Only this flow leads one to complete freedom or POORN MUKTI. This is called UNMANI. The more decrease in MATRA, the more will be the reduction in IGNORANCE and by same amount CHIT starts shining.
The body Complex has been divided into three states. SAKAL, SAKAL-NISHKAL, NISHKAL. Movement from Mooladhar to Agya Chaka is SAKAL, movement from Bindu to Unmani is called SAKLA-NISHKAL, while Mahabindu is called NISHKAL. In AGYA chakra, POORNATVA develops. SARVGYATVA is also attained here only. But SARVGYATVA is also a trade of the gross realm. When the GRANTHI is pierced then the gate of NIRODH opens and CHIDANUBHUTI is experienced. In the pinnacle of this state, CHIT VRITI becomes SHUNYA or is totally removed. In the five SHUNYAS of yogi, this is the first SHUNYA.
Now the question comes, ‘what is matra?’ Whatever time that is taken to chant a normal gross Varna is called MATRA. Mann is in the ambit of kaal. Till MANN(mind) is there one has fear of KAAL or TIME. The more the weakening of MIND, the lesser and lesser will be the fear of KAAL. This state continues up to SAMANA, as the mind can be felt during that state. But once one reaches UNAMNI, where mind is reduced to 1/512 of its original one matra unit state then mind is said to be not existing. If SAMANA is called CHATURDASHI, then UNMANI is called AMAVAS and BINDU is called PURNIMA.BHAV sadhana is a kind of KRANDAN while PREM sadhana is a kind of MILAN.
Part V - Renderings from TANTRIK SADHANA AND SIDHANT
Killing of desires is the sure shot cause of liberation from all kinds of pains. As per the Budhists, two paths are mentioned. First is HENYAAN path and other is MAHAYAAN path. Henyaan path yogis are concerned with their own liberation alone while Mahayan path yogis put society's well being first. Hence out of the two Mahayaan is considered greater.
The meaning of MATRIKA is ‘MOTHER’. It is the Cosmic Mother. She alone is considered as the SWAROOP BHOOTA SHAKTI of AKSHAR BRAHM. In ancient times this was referred to as PARAVAK. Vaidik’s Shabdbrahm and Tantrik’s KUNDLINI are the same thing. To understand this we have to go into three flows.
On the first level, there is no SPAND, no wave formation and no Vimarsh(feeling). There is no SHRISHTI, no ANNIHILATION and no preservation. Here complete truth is established in its full force. No division is possible here.
On the second level is PARBRAHM. Shabd Brahm is undifferentiated form with it. It is also called YUGAL BHAV. In tantra it is called YAMAL. This SAMRASYA is also eternal.
During the third level, Yamal gets divided. JEEV and JAGAT both arise. Without dividing from one to two, divisions into many cannot be achieved. In principle all are ONE. To become two from one, one has to be JADIT in ABHINN form while other has to be full of LIGHT. One which is JADIT is called YAMAL. One is called ANTARANGI shakti, while other is called BAHARI shakti. By joining of these two, MAYAIK creation comes into form. One Shakti leads to SHIVATVA while other leads to the WORLD. One is down ward pointing triangle and other is upward pointing. To understand the whole creation one has to understand these two triangles clearly. For creation the joining of these two triangles is essential to form a hexagon.
The upward pointing triangle represents SHIVA, while the downward pointing one represents SHAKTI. Both have a common centre which is called BINDU. At the base of the creation is BINDU only. When SPANDAN touches it, Bindu turns into a LINE ( REKHA). When one bindu divides into two the line joining both of then is called HRASV rekha. From here creation is through this line formation only. After this not two but three lines are required for creation. When all the three lines join together in the form of a triangle, then VISHVA YONI takes form. ‘Yoneh Shariram’. Without it bodies cannot come forth. As per knowers of NYAYA DARSHAN three building blocks of the COSMOS are mentioned as PARAMANU, DWAYAANU and TRASRENU. This only is the Cosmos. Pandits call this KUNDLINI. Whether this is URDHAV or ADHO, it has three clear levels. Our ancient Rishis believed in three things, SHABD, ARTH and GYAN. Between Shabd and Arth the VACHYA-VACHAK connection exists, while between Arth and Gyan, VISHYA-VISHAYI connection exists. Shabd and Arth have three kinds of connection. BHED, BHEDABHED and ABHED.
In DARSHAN shastra , VAK has been explained and divided into four levels: Para, Pashyanti, Madhyama and Vaikhari. In PARA the above three differences are not discussed. In VAIKHARI, there is always difference between word and its meaning. In MADHYAMA, there is difference as well as no difference. In PASHYANTI there is no difference. Realized knowledge is conveyed in the form of SHABD only. This is PASHYANTI. From that great knowledge, knowledge is continuously flowing eternally. As Vaidik literature has innumerable outflows, in the same way TANTRIK literature also has many divisions in the form of 64 Tantras, 18 Agam, 10 Shivagam etc.
THAT which is showing the whole world, its inherent SHAKTI is MATRIKA. Light experiences itself in the form of light only when MATRIKA gets connected with it. In the front A-kaar, in the end H-kaar, this Maha Mandal is called MATRIKA Mandal. The whole Varna mala falls between them. EGO is the thread which joins all the matrikas in the form of a necklace. Though they are seen as 50 in number but actually they are innumerable!
The Yogi after starting from BINDU comes to SAMANA level. There he has to wait. He can not pierce this level with his DESIRE alone. The real PEACE is after this. For a qualified Yogi, UNMANI Shakti descends down from above and takes the Satta of the Yogi and joins it with PARAMSHIV. The Yogi achieves PARAMSHIV tattva and UNMANI disappears. Unmana Pad is the NITYA place of ATMA and here SHIV BHAV and SHAKTI BHAV both co-exist. Out of the 36 tattvas, the highest Shiv-Shakti tattva is present in oneness here. Though Shakti and Shiv both are Chitroop but without their getting together COMPLETE FULLFILMENT cannot be achieved. Shiv is complete REALIZATION while Shakti is complete FREEDOM. Shiv is SHANTYATEET KALA and Shakti is SHANTIKALA. Separately none of them is NISHKAL. Shiv is NISHKRIYA while Shakti is SPANDANMAYI(moving). Whatever is generated by their coming together represents COMPLETENESS. In the worldly sense this state is called BHAGWAAN or BHAGWATI.
Mind moves in three different states: JAGRIT, SWAPN, SUSHUPT.
Where indriyas work, yog with mind exists, and pran is moving is the Wakefull state: Jagrit.
Where indriyas move inward, Yog with mind exist,Pran is moving is the Dream state: Swapan.
Where indriyas are at rest, Mind is in Ignorance in Hridy akash, and Pran's moving slowly this is the Deep Sleep state: Sushupt.
Here in the third stage, even SAMSKAAR does not arise. There is no KAAL (Time). Mind is released after it has rested here for some time. It is connected with the indriyas ( senses). For movement of mind MANOVAHA Nadi is used. In SUSHUPTI all these movements are not present at all.
On one hand Sushupti is called a state of ignorance while on the other hand this is also the only tool to awaken the mind. Due to the blessings of SADGURU, in Sushupti shakti flows in our mind, this is the meaning of TRAN, liberation of the mind from the state of ignorance. From here with an upward movement one achieves the state of TURIYA. Waking up of the mind is actually called as MANTRA. The mind converts partially into CHIT shakti. The Jagrit mind also travels upwards through a space of 36 fingers up to DWADASHANT, near the BRAHMRANDHARA. This only is the SARAL Marg referred to earlier at various places. One’s establishment into this path will depend upon one’s progress. The more the progress the more the establishment on SARAL Marg. The Yogi enters into BINDU where the natural matra of the mind is half, ½. From here SARAL MARG starts and this is the YOG MARG! From MOOLADHAR to BINDU is the KUTIL MARG. Subtleness of the MIND alone is represented in the form of MATRA.
The smallest unit of time is LAV. What ever time is taken to pierce a lotus petal with a needle is equal to a LAV. Where mind is totally lost, there one has to wait for KRIPA. Descent of Unmani is the appearance of MAHA KARUNA SHAKTI. Until ATMA reaches the limit of MAYA jagat, Manorajya or Yogmaya jagat, Unmani won’t touch it. With the help of KRIPA alone ATMA enters the realm of PARAMSHIV and experiences PARAMSHIVATVA. This is actually called KASHI. This is beyond BRAHMAND, PRAKRITYAND, MAYAND AND SHAKTAND.
Part VI- Renderings from TANTRIK SADHANA AND SIDHANT
As per Patanjali yog the space of focus is BINDU. In this space, the PRAGYA which arises is known as ASMITA (I-ness) Pragya. Kaal is present here also. Time span of UCCHARAN of HRASV Varna is ONE MATRA, of DEERGH is 2 MATRA and of PLUT is still more. But the matra of a VYANJAN is HALF as they cannot be spoken without the help of a SWAR. Reducing the KAAL matra from ONE to HALF is a deep secret in PATANJAL yog. After this is NIRODH. The Patanjali Yogi is a GROSS yogi. This is ASMITA GYAN. Those who are driven by Vairagya and are moving for PARVAIRAGYA, they only proceed towards NIRODH in ASMITA BHUMI. Without strong Vairagya, it is not possible to achieve NIRODH. Hence it is important to have PARVAIRAGYA in place of APARVAIRAGYA. PARVAIRAGYA is called GUNTRISHNA and APARVAIRAGYA is called VITRISHNA. In the GUN RAJYA( gross world) there is no parvairagya. Such Yogis get established in ASMITA and receive various SIDHIS, this alone is their WEALTH. In the YOG marg, their gross state is good but this path is full of obstructions. Whatever heights they may scale in their sadhna, two DEFICIENCIES will always be there with them. They are EGO and GREED. On this path, a yogi first experiences MADHUMATI state during which he gets darshans of various Demigods and Rishis. They give him boons and various powers or Sidhis. At that time there is no touch of GREED and PRIDE. After passing through this state, the next higher stage a yogi reaches is very good. One automatically transcends the realm of five elements and five senses. The outside manifestation cannot attract him and DESIRE turns into a form of SHAKTI. In this way CHIT kala starts developing. Progressively in time POORNATVA is achieved.
While a TANTRA YOGI takes the support of Ardh Matra to annihilate KAAL. They ascend the SARAL MARG in Sushumana to pierce KAAL. The first thing on this marg is BINDU. The presiding deity of it is ISHWAR and after this NAAD PAD comes, whose presiding deity is SADASHIV. After Bindu, comes Ardhchandra and after that NIRODHIKA. Nirodhika is the place of GURU PADUKA. After that NAAD and NAADANT. As it is extremely difficult to go from Bindu into Naad, the same way it is not easy to descend from NAAD into BINDU. This movement cannot be achieved with ATMABAL but it is possible only through NIRDESH (directions) of MAHASHAKTI. In Bindu everything is different from SELF, but in NAAD everything is the same as the SELF. In NAAD, there is NADAN of the whole COSMOS, i.e the whole of creation seems as an extension of ones own self.
There are two gross parts of Mantra received from SADGURU. One is that which a disciple hears through his ears, and other part is its gross covering. In a specific manner, the disciple works on this covering and removes it with practice after a long time. This breaks with continuous practice of jap of gurus mantra. A state comes when no difference exists between MANTRA ARTH bodh and the state of DHYAN. Then the desired JYOTI illuminates the inner realm. This only is CHITAKASH. With practice this slowly becomes more and more effulgent and pure and this is referred to as CHIT SHUDHI. This is the highly developed state of MADHYAMA VAAK. Then it converts into CHIDALOK. Then NAAD and JYOTI disappear and the whole world seems like an extension of our own SELF. This is NADAN. The inner flow of CHIT is called KALYAN STOTRA, and outer flow is called VISHYA STOTRA. From Manomaya kosh to Pranmaya kosh and then to Gross world, thus the respiratory system keeps on working. Another is minds introverted flow. This moves towards complete illumination of ATMA CHITANYA. Sushumana to Vajra nadi to Chitra nadi to Brahm nadi, this is the movement into the lap of the Mother as per the yogis. This is the ANADAMAYA dham of BHAGWAN. The end state of BRAHM nadi is the form of BRAHM, where NAADs upper limit is pierced. Here KHECHARI starts. Piercing of BRAHMRANDHRA is also this. Body consciousness is lost and development of Shakti starts. When this happens only then movement into Chidakash is achieved.
When Atma is in PASHU BHAV then its shakti is resting in the circular form called Kundlini, but when it turns into shakti then it takes the form of a stright line leaving aside its circular form. When KHECHARI arises then ATMA never experiences itself as a PASHU. SHIVATVA is achieved. There are two ways of alleviation of DUKH (pain) of a jeeva, first is SAPEKSH and other is NIRPEKSH. Sapeksh means moving through DHARMA and leads to HEAVENS while NIRPEKSHA leads to MOKSHA.
When Chandra Bindu or Samkala melts SRISHTI is created. The Power of performance in it is called AGNI. With the help of this fire, or Agni, creation takes place in Chandra kala. Another state is that where there is no difference between Agni and Chandra kala, i.e there is no Samhaar and Srishti, this is due to SURYA. On one side of SAVITA is Chandra kriya and on other side of it is AGNI kriya and in the centre Nitya Sidh Bindu which is KAAMKALA. The principle bindu of it is RAVI or SURYA.
The form of COSMOS which we see is GROSSEST, that which is subtle is TATTVA and that which is subtlest is KALA. This kalaa is CHITKALA. Shiv is CHIT form, Shakti is KALA form and their balanced state is Kaam swaroop BINDU. The pure maya swarop-parigrah swaroop is ACHIT tattva. Shakti is inside Shiv in the form of DESIRE. With the help of ICCHA SHAKTI agitation of BINDU leads to development of Mahamaya and from this SHUDH JAGAT takes birth. This creation is called VAINDAV JAGAT. Maya is controlled by Mahamaya, Mahamaya is controlled by CHIT shakti and Chit shakti is controlled by ever free power of DESIRE of Parmeshwar.
Vaidik Vigyan and Tantra Vigyan both are Mantra Vigyan. When the Mallpak of a sadhak or yogi is finished then kripa or blessings of Bhagwan issues in the form of mantra from the mouth of SADGURU and leads one on to the path of negation of the mayic world. With this he enters the realm of SHUDH (pure) knowledge. With the help of mantra ignorance is cut. This ignorance is of two types; first is Chid bhav in ACHIT SATTA and Achid bhav in CHIT SATTA i.e I am atma , I am free yet I am bound; I am this body, bound up and yet I am free atma. First is AHAM bhav in body and this is removed through PATANJALI yoga method and KAIVALYA is achieved. Through this method one cannot reach God head. Creation is banished, karmas are neutralized and possibility of rebirth is also removed. Downward movement stops but upward movement is not provided. Thus KEVLI purush hangs like TRISHANKU in KEVLI alone.
But through pure knowledge provided by sadguru one gets GYAN DEH and elemental development of the Yogi starts. First he achieves mantreshwar state, then Ishwar state and then Paramshiv state. At the end, in highest level he gets into Shiv-Shakti state but still POORNATVA is not achieved. Shiv is pure knowledge, or realization, but without Shakti or dynamism; and Shakti is complete freedom, or movement, or dynamism, but without any realization. Completeness is achieved only when both of them come together.
Part VII- Renderings from TANTRIK SADHANA AND SIDHANT
When all the varnas or kalas experience SFURAN among themselves or in conjuction with ATMA in an undifferentiated manner, the state is know as POORNHANTA of Atma. This alone is called CHAITANYA, VIMARSH or FREEDOM. In Vaikhari the goal is outward or downward or towards Mooladhar; while in Madhyama, it is upwards or inwards or towards Sahasrar. Madhyama realm is between PASHAV Vaikhari(animla form) and DIVYA Pashyanti. The light of Devta is not the only work of Pashyanti but Vishnu’s PARAMPAD is also seen from here. Amritkala is also this. The final stage of Pashyanti is PARAVAK. It is Chinmaya and Param Avyakt. This is spread from the highest realms of vaikhari to the lowest of Mooladhar. It is from red coloured 1000 petal lotus below mooladhar to white coloured 1000 petal lotus in Sahasrar. It extends up to Vagbhav koot.
Cosmic creation takes place when SAMANA takes help of tattva due to the desire of PARBRAHM. UNMANA takes the help of Shivatva and starts its journey towards the Parbrahm’s Vimarsh-heen Vishwateet direction.
Trade,or interaction, which takes place through 10 Indriyas is called the JAGRIT state; when Mann,Budhi,Chit and Ahamkaar i.e the Antahkaran Charushtaya is used alone then it is the SWAPAN (Dream) state and when all the ten indriyas and Antahkaran Chatushtaya are also annihilated that state is called SUSHUPT. This state of Sushupti is experienced in eyebrow centre. The appearance of NAAD, which is the cause of experience of Chaitanaya, is TURIYA. Up to Unmani is TURIYATEET state which is like PARAMANAND. The MATRA through which this world is experienced is ONE matra. With CHANCHALYA, matra increases. ONE MATRA is the centre of whole creation. Bindu is the gateway to enter the state where no matra exists. On breaking of a matra, Ardh matra arises. This is the precognition of ISHWAR. The place on the path from Bindu to Sahasrar, where SOMRAS is seen is called ARDH CHANDRA. Above it is RODHINI. All five controllers of the world i.e. Brahma, Vishnu, Rudra, Ishawar and Sadashiv can not cross this level. If they do SRISHTI pralaya will start. That is why this level is called RODHINI. Here there is no difference between DISHA and KAAL. After this comes NAAD. This realm is surrounded by mantra maheshwar Maahapurushas After sahasrar comes realm of Shakti. Kala established in the centre of Shakti is VYAPINI and it is different from Shakti. The place of Shakti is above Brahmrandhara. All Tattvas and Bhuvnas are dependent on it. This is AVYAKT anand. Above it is Vyapini which is Shiv tatva. Four different powers surround the realm of Shakti and guard it from unwanted enteries. They are namely VYAPINI, VYOMATMIKA, ANANTA and ANATHA. There is no difference of SAKAAR and NIRAKAAR here. Above it is SAMANA. Samana is Maheshwars parashakti. IKSHAN shakti of POORNBRAHM in the form of SAMANA flows (downward) in the heart of SMASHTI while in the other(upward) direction is UNMANA. In NAV naad this is the 9th Naad. Naad whose information is received in bindu ends in UNMANA. Without the KARUNA of Sri Mata this secret can never be unearthed. These are the 6 Shunyas and 5 states.
VISHUV is of 7 types: PRAN Vishuv, MANTRA Vishuv, NADI Vishuv, PRASHANT Vishuv, SHAKTI Vishuv, KAAL Vishuv and TATTVA Vishuv.
Pran+Atma+Mann = PRAN Vishuv
To feel the NAAD inside as ones own ATMA is MANTRA Vishuv.
From Mooladhar upto Brahmrandhara when NAAD vibrates through all 6 chakras and pierces all 12 granthis then one experiences NADI Vishuv.
With the help of varnas (mantra avyav) when one feels annihilation in NAADANT then one experiences PRASHANT Vishuv.
From NAAD to SAMANA is SHAKTI Vishuv.
KAAL Vishnu is to do chintan of kaalateet Naad upto UNMANA. There is no kaal in UNMANA but that also is not the ultimate tattva. Naad is the synonym of Tattva but till NAAD is annihilated real Tattva experience cannot dawn.
TATTVA Vishuv is the space where Chaitanya is experienced. After this is PARAM PAD!
Beyond the rumble of 6 shunya, 5 states and 7 vishuv is PARAMPAD. As per Tantric Yogis when a mantra is repeated 10,817 times up to UNMANA then NAAD ends and Tattva Gyan arises and Parampad is achieved. Parmeshwar Himself is the basic Guru of all kinds of mantras. Knowledge of rising of the mantra from mouth of Parmeshwar and its descent down to the disciple through various levels is experienced through a lineage. The meaning of NIGAM is to experience ONENESS of Parmeshwar, Guru and ones own Atma. Oneness of Chakra, Devta, Vidya, Guru and Sadhak is the meaning of a KAULIK. Kundlini inside mooladhar of a sadhak is his own ATMA.
Part I
With ADHARM, one gets body up to grossest realm. All these bodies are based on APAN. With the help of DHARM, one gets PRAN based bodies whose realm extends up to SHAKTI and SAMANA. Dev Yonis are provided in it. With the help of VIGYANBAL, one gets ONENESS, both kind of bodies are left behind and SARV-VYAPAKTA and VIBHUTVA is achieved. Parmeshwar has six kinds of gross forms :
1. Bhuvan: By meditating on it one gets BHUVNESHWARHOOD i.e one becomes the ISHWAR of all BHUVNAS.
2. Vigrah: By meditating on Brahma or any other devtas, one gets that particular form.
3. Jyoti: By concentrating on it, one gets Yogsiddhi. Yogi becomes one with it and achieves the highest yogic state.
4. Vyapini: SHUNYA bhav arises and one achieves BINDU state.
5. Naad/Shabd: One acquires Shabdatmak bhav, in other words one develops understanding of the crux of all shastras.
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6. Mantra, Jap, Hom, Aradhana: One gets mantra siddhi through it. But MOKSHA or final liberation is provided only by DHYAN of Paramshiv.
Gross to Subtle to Karan to Mahakaran is the pattern followed in PRALAYA.
Mahakaran to Karan to Subtle to Gross is the pattern followed during CREATION.
Before Mahakaran, Mahashunya arises first. After piercing Mahashunya one reaches chaitanyamaya Shiv-Shakti’s lotus YUGAL CHARAN. After Shunya, Jyotirmaya NAAD or NADATMAK Jyoti SPANDAN (vibration) takes place. Where this happens that place is called VISARG MANDAL. In human body it is located above BRAHRANDHARA i.e Crown. Power of DESIRE (Iccha) resides in this realm only. PARNAAD or PARBINDU is Mahakaran Sharir or body. Due to agitation in this, three things are established and they are BINDU, BEEJ and NAAD. Mahakaran Deh,Shabd Brahm, Karan Deh.
In the SAMASHTI form all three i.e. Bindu, Beej and Naad are forms of KUNDLINI only. All three illuminate the triangular yoni in the form of ATMA PRAKASH. From the Mahanaad of PARBINDU, when it transforms into APARBINDU, and bindu touches BEEJ, at that moment all BEEJAS endowed with BINDU get SFURAN (start vibrating). This is called NAAD.
Bindu breaks into two and a further division takes place. This way a triangle is formed with three corners and one centre. This is called Aa-Ka-Tha triangle. This is the point from where the SMASHTI VARNMALA emanates. This is visualized in the form of ASAN of Guru. In reality PARBINDU is Guru. MAHAKAAL is responsible for creating movement in PARBINDU. When the sadhak releases his Isht mantra in Sushumana, it rises up and joins with NAAD. Whatever stage one’s ANTAHKARAN reaches, whether in GYAN or in BHAV, or due to any VRITTI, that is always saturated with NAAD. Hence it is not beyond VARNAMALA. Between PARBINDU and APARBINDU is SHABDBRAHM. Parbindu is the Kriya shakti and due to its awakening SHABD BRAHM arises. Mahanaad vibrates in the form of BEEJ and BEEJ establishes itself the form of TATTVA. When Parbindu breaks, two parts are generated. The part which is Shakti oriented is called BEEJ, and the one which is Shiv based is called BINDU. Varna smashti’s other name is BEEJ only.
First from the Aa-Ka-Tha triangle ever-present VARNA appear. This is called VAGBHAV triangle. This is located below BRAHMRANDHARA. From Mahanaad two flows are issued. One goes upwards and leads to URDHAV SHAKTI and another flows downwards and leads to ADHO SHAKTI. VAGBHAV triangle is located on this downward flowing stream i.e on the creation stream. When it descends down through the spine, after piercing AGYA Chakra the centre between the two eyebrows, then with the help of various chakras and Yantras, it illumines ATMA. All the VARNAS of the six lotuses are based on the above mentioned Vagbhav Triangle only.
PART II-Renderings from TANTRIK SADHANA AND SIDHANT
The great Naad or Jyoti which resides in Mahanaad or Shabdbrahm also resides partially in these Varnas. Hence each Varna is not only a varna but it has both Naad and Jyoti inside it. The TRIREKHA tattva is Karan, CHAKRA tattva is Suksham and tattva experienced by the INDRIYAS is gross. Kundlini is the cause of the development of Bhava, without it the COSMOS cannot be generated.
KARAN varna is present in the form of small particles of JYOTI inside Kundlini. But they are in SUSHUPT state (sleeping state). When they reach the navel lotus they get illumined with TEJ tattva (Ram). Then VANI or SPEECH is called Pashyanti. After this it arises in the heart lotus and there is abundance of ANTAR NAAD here. Then this varna gets connected with PRAN VRITTI. In this outgoing mode the varnas come to vocals in the neck and they take the form of SOUND which is heard by our ears.
From BINDU to VISARG (:) mandal, the flow is called HAMSA flow or HAMSA dhara or Brahm Dhara and in this CREATION takes place. In creation the RUDRA flow is annihilated. When the BRAHM rekha is annihilated, the RUDRA rekha becomes the main or principle flow. Then Jeev enters the SOHAM flow. This is the flow of NIRVAN or we can say return journey to the source.
PARAMARSH (reflections, consideration, remebrances) of SWAR(Varnas of Vishudhi Chakra) are the BEEJ and those of VYANJAN(other Varna) are YONI, which alone in itself are nothing. Vyanjans become powerful only after joining with BEEJ. For example one can not chant ‘K’ without adding sound of ‘A’.
Different ATMAS belong to different levels and hence their rights are also different. Atma is pure, eternally free; Jeev is impure, snared and subject to life and death. Without purification of various impurities realization can not take place. Some atmas though having ignorance are still of very high level and they do not require any special kind of procedure for awakening of the soul.. At the right time in them DISCRIMINATION arises on its own, and they achieve the feeling of Shivatv without any progressive development. They understand that the whole world seems to be reflected in “I-ness”.
Those which are less qualified at the time of self realization are able to perceive that the whole play is of Shakti which is everywhere and the whole world is in it. They without any effort get entry into NIRVIKALP BHAGWAT SWAROOP.
Those which are still lower qualified in their SAMSKAR, some thing is still required for awakening. This is called BHAVANA. They require SATARK, SADAGAM and a sermon from SADGURU. Their ignorance that 'I AM BOUND' has to be removed with the help of pure VIKALP. With excessive SHAKTIPAT, SATARK arises in the heart and if SHAKTIPAT is less then SATARK arises with the help of SAD AGAM. Those who explain AGAM are Gurus. Agam is pure doubtless VIKALP(alternative) and all other vikalps come out of it. The continuous flow of this pure vikalp is SATARK. Bhavana is just another flow of SATARK. This is the LIGHT of SHUDH VIDYA and is a part (ang) of YOG only.
Those Atmas who are still lower qualified, they also have to take the help of some sadhana padhatti (procedure). These sadhanas are of three different kinds, 1. DHYANATMAK with BUDHI; 2. UCCHARANATMAK with PRAN; 3. KRIYATMAK with body and senses; 4. Beyond body, those are the grossest.
At the level of mind or intellect, EGO prevails. Hence DHYAN is the best option for such atmas. Those who are more established in the realm of PRAN, for them sadhana should be UCCHARAN oriented like mantra sadhana. Those who have more orientation of this gross body for them Karan, Mudra, Asan etc are essential alternatives.
The main place for manifestation of ANAHAT NAAD are two beejas. SRISHTI BEEJ ‘SA’ and samhar beej ‘HA’. With their help alone NAAD manifests. Ha-kaar is param purush, Sa kaar with VISARG is parm prakriti. During SRISHTI or CREATION movement of SOUND or SHABD is from PARAVAK to VAIKHARI, while during SAMHAR or SADHANA kram movement is from VAIKHARI to PARAVAAK.
PART III- Renderings from TANTRIK SADHANA AND SIDHANT-Kundlini.
With Ego or desire one performs JAP. During Chanting a CHAITNYA mantra, sometimes a state comes when one does not have to chant the mantra. It continues its SFURAN in the neck, or the neck also gets blocked and the mantra starts working in the HEART. Capacity of gross chanting disappears and one starts hearing the mantra on its own. This is the preliminary stage of mantra jagran. When proper balance in Pran and Apan is made then Sushumana path opens up, the sleeping Kundlini awakens and starts rising up in it. Its upward movement is called UCCHARAN. At this moment both Pran and Mann benefit with Samskaar. Kund Shabd in kundlini is called Matrika. When both Air and Mann together start moving upward then due to their agitation NAAD is created. NAAD manifests in Sushumana. It arises from Mooladhar and finds rest in Sahasrar or Brahmrandhara and appears in all the Chaitanya elements. The NAADANT place is actually above Brahmrandhara and Naad after loosing itself in it appears in the heart. This sound manifests from various places but it has around 9 different states.
In VAIKHARI, the movement of mantra in throat is there but in MADHYAMA, this movement is not there. As the throat path closes more and more, Sushaman path opens more and more. As a result Prana, Mann and Kundlini start flowing more and more in Sushumana path and ignorance covered HRIDY AKAASH lightens up and BHAVKAMAL turns upwards and blooms. All the NAADS do the work of Nadi Shodhan, Bhoot Shodhan and Chit Shodhan. This is the sign of movement into PASHYANTI. In its full flow the mind is transcended. This is the stage of coming face to face with ISHT. In VAIKHARI there is a difference between SHABD and MEANING. In MADHYAMA this difference sometime exists and sometime does not exist, while in PASHYANTI this difference disappears completely i.e SHABD and ARTH ( the WORD and MEANING) become one. This is the stage of MANTRA SAKSHATKAAR. After this all the VIKALPS are removed and PARAVAK is achieved. From Pashyanti’s end stage, PARAVAK starts.
Movement of Prana is of two types. SPANDAN ATMAK and KRIY ATMAK. SPANDAN ATMAK is happening on its own while KRIY ATMAK has to be performed with an effort. VARN arises on its own accord but MANTRA arises due to the DESIRE of the Yogi.
Varnas are divided into eight VARGAS. K-varg, Ch-varga, Ta-varga etc. Pran travels 36 fingers. Hence each varga arises in the four and a half finger length movement of Pran. During day 13 and during night 12 Samkrantis take place and 500 breaths (inhalation and exhalation) are taken during each period. During the day breathing is done 10,800 times and the same at night also. Hence in 24 hours a jeev takes 21,600 breath. ( 15 breaths in one minute,900 breaths in 1 hour. 900x24=21,600 breath in 24 hours in a normal healthy person. It may change if unhealthy or due to many other reasons.)
If there is no MANN, there is no NAAD similarly if there is no NAAD there is no MANN. Both are closely associated. During sadhana, initially a sadhak can not hear any NAAD but later on when he starts hearing, after some time it disappears again. When NAAD is not heard at all that is a state if IGNORANCE but when NAAD disappears that state is called NIRODHAVSTHA. The eyebrow centre is the place of CHIT. Guarding Ham, Ksham and Lam, Prakriti descends from here. With the help of thread-form-Chit, 16 varna SWARMAYA SOM MANDAL(Vishudhi Chakra), 25 Varna SURYA MANDAL(12 of Anahat Chakra, 10 of Manipur Chakra and three of Swadhishthan Chakra) and 9 varna AGNI MANDAL(3 of Swadhishthan Chakra, 4 of Mooladhar Chakra and 2 of Agya Chakra) is generated. Here Varnmala completes and Varna Smashti descends further down and drowns in the ocean of ignorance of KARAN and is named as KUNDLINI. Knowers of AGAM call H-kaar as PARAM BEEJ. When it establishes the whole cosmos in its womb then it is called PARA KUNDLIN, when it appears as NAAD then it is called as VARNA KUNDLINI, and when it descends in the ocean of ignorance and sleeps then it is called PRAN KUNDLINI.
This pran is called HAMSA. With HA, haan or tyag or exhalation is meant; with Sa, samadaan or acceptance or inhalation is done. This is the continuous flow of nadatmak HAMSA. ANCHAK HA is its head, when joining with A-kaar, U-kaar appears above and below it thus FEET are formed. Here at this stage BINDU appears which comes under M-kaar only. Thus A-U-M comes into being. When Mann+Naad+Jagrit Kundlini flow in Sushumana then gross naad is experienced. Normally it is of 10 types. Actually leaving aside 9, one has to catch hold of the tenth.
Part IV - Renderings from TANTRIK SADHANA AND SIDHANT
Sushumana, Vajra and Chitrani can all be called as priliminary stages of Brahm nadi. NAAD is connected with JYOTI, and as jyoti is VICHITRA so is NAAD. Vishudh Jyoti is that which has no colour. Pure SWAR is also that which cannot be divided as per Swar or Matra or any other attribute.OM, after Ma-kaar takes the form of BINDU, centered between the two eyebrows. A, U and Ma, where these three appear in an undifferentiated form, that state is called a BINDU. In the nine experienced states of Yogis, Bindu is the first one. These 9 states are also called NAV NAAD. Without breaking the MATRA into half one cannot enter BINDU. The Movement from Bindu (One Matra) to the other side of it on piercing it to a Half matra state is very difficult. When the mind is in a totally worldly state, its matra is one. Only when mansic matra becomes half one arrives at the mid way between focus (EKAGRAATA) and banishment (NIRODH).
When PRAGYA arises in the direction of VIBHUTI then one attains knowledge of everything (SARVGYATVA). But on the other hand if development takes place in the direction of CHIT then SARVGYATVA is banished and DISCRIMINATION is attained. Only this flow leads one to complete freedom or POORN MUKTI. This is called UNMANI. The more decrease in MATRA, the more will be the reduction in IGNORANCE and by same amount CHIT starts shining.
The body Complex has been divided into three states. SAKAL, SAKAL-NISHKAL, NISHKAL. Movement from Mooladhar to Agya Chaka is SAKAL, movement from Bindu to Unmani is called SAKLA-NISHKAL, while Mahabindu is called NISHKAL. In AGYA chakra, POORNATVA develops. SARVGYATVA is also attained here only. But SARVGYATVA is also a trade of the gross realm. When the GRANTHI is pierced then the gate of NIRODH opens and CHIDANUBHUTI is experienced. In the pinnacle of this state, CHIT VRITI becomes SHUNYA or is totally removed. In the five SHUNYAS of yogi, this is the first SHUNYA.
Now the question comes, ‘what is matra?’ Whatever time that is taken to chant a normal gross Varna is called MATRA. Mann is in the ambit of kaal. Till MANN(mind) is there one has fear of KAAL or TIME. The more the weakening of MIND, the lesser and lesser will be the fear of KAAL. This state continues up to SAMANA, as the mind can be felt during that state. But once one reaches UNAMNI, where mind is reduced to 1/512 of its original one matra unit state then mind is said to be not existing. If SAMANA is called CHATURDASHI, then UNMANI is called AMAVAS and BINDU is called PURNIMA.BHAV sadhana is a kind of KRANDAN while PREM sadhana is a kind of MILAN.
Part V - Renderings from TANTRIK SADHANA AND SIDHANT
Killing of desires is the sure shot cause of liberation from all kinds of pains. As per the Budhists, two paths are mentioned. First is HENYAAN path and other is MAHAYAAN path. Henyaan path yogis are concerned with their own liberation alone while Mahayan path yogis put society's well being first. Hence out of the two Mahayaan is considered greater.
The meaning of MATRIKA is ‘MOTHER’. It is the Cosmic Mother. She alone is considered as the SWAROOP BHOOTA SHAKTI of AKSHAR BRAHM. In ancient times this was referred to as PARAVAK. Vaidik’s Shabdbrahm and Tantrik’s KUNDLINI are the same thing. To understand this we have to go into three flows.
On the first level, there is no SPAND, no wave formation and no Vimarsh(feeling). There is no SHRISHTI, no ANNIHILATION and no preservation. Here complete truth is established in its full force. No division is possible here.
On the second level is PARBRAHM. Shabd Brahm is undifferentiated form with it. It is also called YUGAL BHAV. In tantra it is called YAMAL. This SAMRASYA is also eternal.
During the third level, Yamal gets divided. JEEV and JAGAT both arise. Without dividing from one to two, divisions into many cannot be achieved. In principle all are ONE. To become two from one, one has to be JADIT in ABHINN form while other has to be full of LIGHT. One which is JADIT is called YAMAL. One is called ANTARANGI shakti, while other is called BAHARI shakti. By joining of these two, MAYAIK creation comes into form. One Shakti leads to SHIVATVA while other leads to the WORLD. One is down ward pointing triangle and other is upward pointing. To understand the whole creation one has to understand these two triangles clearly. For creation the joining of these two triangles is essential to form a hexagon.
The upward pointing triangle represents SHIVA, while the downward pointing one represents SHAKTI. Both have a common centre which is called BINDU. At the base of the creation is BINDU only. When SPANDAN touches it, Bindu turns into a LINE ( REKHA). When one bindu divides into two the line joining both of then is called HRASV rekha. From here creation is through this line formation only. After this not two but three lines are required for creation. When all the three lines join together in the form of a triangle, then VISHVA YONI takes form. ‘Yoneh Shariram’. Without it bodies cannot come forth. As per knowers of NYAYA DARSHAN three building blocks of the COSMOS are mentioned as PARAMANU, DWAYAANU and TRASRENU. This only is the Cosmos. Pandits call this KUNDLINI. Whether this is URDHAV or ADHO, it has three clear levels. Our ancient Rishis believed in three things, SHABD, ARTH and GYAN. Between Shabd and Arth the VACHYA-VACHAK connection exists, while between Arth and Gyan, VISHYA-VISHAYI connection exists. Shabd and Arth have three kinds of connection. BHED, BHEDABHED and ABHED.
In DARSHAN shastra , VAK has been explained and divided into four levels: Para, Pashyanti, Madhyama and Vaikhari. In PARA the above three differences are not discussed. In VAIKHARI, there is always difference between word and its meaning. In MADHYAMA, there is difference as well as no difference. In PASHYANTI there is no difference. Realized knowledge is conveyed in the form of SHABD only. This is PASHYANTI. From that great knowledge, knowledge is continuously flowing eternally. As Vaidik literature has innumerable outflows, in the same way TANTRIK literature also has many divisions in the form of 64 Tantras, 18 Agam, 10 Shivagam etc.
THAT which is showing the whole world, its inherent SHAKTI is MATRIKA. Light experiences itself in the form of light only when MATRIKA gets connected with it. In the front A-kaar, in the end H-kaar, this Maha Mandal is called MATRIKA Mandal. The whole Varna mala falls between them. EGO is the thread which joins all the matrikas in the form of a necklace. Though they are seen as 50 in number but actually they are innumerable!
The Yogi after starting from BINDU comes to SAMANA level. There he has to wait. He can not pierce this level with his DESIRE alone. The real PEACE is after this. For a qualified Yogi, UNMANI Shakti descends down from above and takes the Satta of the Yogi and joins it with PARAMSHIV. The Yogi achieves PARAMSHIV tattva and UNMANI disappears. Unmana Pad is the NITYA place of ATMA and here SHIV BHAV and SHAKTI BHAV both co-exist. Out of the 36 tattvas, the highest Shiv-Shakti tattva is present in oneness here. Though Shakti and Shiv both are Chitroop but without their getting together COMPLETE FULLFILMENT cannot be achieved. Shiv is complete REALIZATION while Shakti is complete FREEDOM. Shiv is SHANTYATEET KALA and Shakti is SHANTIKALA. Separately none of them is NISHKAL. Shiv is NISHKRIYA while Shakti is SPANDANMAYI(moving). Whatever is generated by their coming together represents COMPLETENESS. In the worldly sense this state is called BHAGWAAN or BHAGWATI.
Mind moves in three different states: JAGRIT, SWAPN, SUSHUPT.
Where indriyas work, yog with mind exists, and pran is moving is the Wakefull state: Jagrit.
Where indriyas move inward, Yog with mind exist,Pran is moving is the Dream state: Swapan.
Where indriyas are at rest, Mind is in Ignorance in Hridy akash, and Pran's moving slowly this is the Deep Sleep state: Sushupt.
Here in the third stage, even SAMSKAAR does not arise. There is no KAAL (Time). Mind is released after it has rested here for some time. It is connected with the indriyas ( senses). For movement of mind MANOVAHA Nadi is used. In SUSHUPTI all these movements are not present at all.
On one hand Sushupti is called a state of ignorance while on the other hand this is also the only tool to awaken the mind. Due to the blessings of SADGURU, in Sushupti shakti flows in our mind, this is the meaning of TRAN, liberation of the mind from the state of ignorance. From here with an upward movement one achieves the state of TURIYA. Waking up of the mind is actually called as MANTRA. The mind converts partially into CHIT shakti. The Jagrit mind also travels upwards through a space of 36 fingers up to DWADASHANT, near the BRAHMRANDHARA. This only is the SARAL Marg referred to earlier at various places. One’s establishment into this path will depend upon one’s progress. The more the progress the more the establishment on SARAL Marg. The Yogi enters into BINDU where the natural matra of the mind is half, ½. From here SARAL MARG starts and this is the YOG MARG! From MOOLADHAR to BINDU is the KUTIL MARG. Subtleness of the MIND alone is represented in the form of MATRA.
The smallest unit of time is LAV. What ever time is taken to pierce a lotus petal with a needle is equal to a LAV. Where mind is totally lost, there one has to wait for KRIPA. Descent of Unmani is the appearance of MAHA KARUNA SHAKTI. Until ATMA reaches the limit of MAYA jagat, Manorajya or Yogmaya jagat, Unmani won’t touch it. With the help of KRIPA alone ATMA enters the realm of PARAMSHIV and experiences PARAMSHIVATVA. This is actually called KASHI. This is beyond BRAHMAND, PRAKRITYAND, MAYAND AND SHAKTAND.
Part VI- Renderings from TANTRIK SADHANA AND SIDHANT
As per Patanjali yog the space of focus is BINDU. In this space, the PRAGYA which arises is known as ASMITA (I-ness) Pragya. Kaal is present here also. Time span of UCCHARAN of HRASV Varna is ONE MATRA, of DEERGH is 2 MATRA and of PLUT is still more. But the matra of a VYANJAN is HALF as they cannot be spoken without the help of a SWAR. Reducing the KAAL matra from ONE to HALF is a deep secret in PATANJAL yog. After this is NIRODH. The Patanjali Yogi is a GROSS yogi. This is ASMITA GYAN. Those who are driven by Vairagya and are moving for PARVAIRAGYA, they only proceed towards NIRODH in ASMITA BHUMI. Without strong Vairagya, it is not possible to achieve NIRODH. Hence it is important to have PARVAIRAGYA in place of APARVAIRAGYA. PARVAIRAGYA is called GUNTRISHNA and APARVAIRAGYA is called VITRISHNA. In the GUN RAJYA( gross world) there is no parvairagya. Such Yogis get established in ASMITA and receive various SIDHIS, this alone is their WEALTH. In the YOG marg, their gross state is good but this path is full of obstructions. Whatever heights they may scale in their sadhna, two DEFICIENCIES will always be there with them. They are EGO and GREED. On this path, a yogi first experiences MADHUMATI state during which he gets darshans of various Demigods and Rishis. They give him boons and various powers or Sidhis. At that time there is no touch of GREED and PRIDE. After passing through this state, the next higher stage a yogi reaches is very good. One automatically transcends the realm of five elements and five senses. The outside manifestation cannot attract him and DESIRE turns into a form of SHAKTI. In this way CHIT kala starts developing. Progressively in time POORNATVA is achieved.
While a TANTRA YOGI takes the support of Ardh Matra to annihilate KAAL. They ascend the SARAL MARG in Sushumana to pierce KAAL. The first thing on this marg is BINDU. The presiding deity of it is ISHWAR and after this NAAD PAD comes, whose presiding deity is SADASHIV. After Bindu, comes Ardhchandra and after that NIRODHIKA. Nirodhika is the place of GURU PADUKA. After that NAAD and NAADANT. As it is extremely difficult to go from Bindu into Naad, the same way it is not easy to descend from NAAD into BINDU. This movement cannot be achieved with ATMABAL but it is possible only through NIRDESH (directions) of MAHASHAKTI. In Bindu everything is different from SELF, but in NAAD everything is the same as the SELF. In NAAD, there is NADAN of the whole COSMOS, i.e the whole of creation seems as an extension of ones own self.
There are two gross parts of Mantra received from SADGURU. One is that which a disciple hears through his ears, and other part is its gross covering. In a specific manner, the disciple works on this covering and removes it with practice after a long time. This breaks with continuous practice of jap of gurus mantra. A state comes when no difference exists between MANTRA ARTH bodh and the state of DHYAN. Then the desired JYOTI illuminates the inner realm. This only is CHITAKASH. With practice this slowly becomes more and more effulgent and pure and this is referred to as CHIT SHUDHI. This is the highly developed state of MADHYAMA VAAK. Then it converts into CHIDALOK. Then NAAD and JYOTI disappear and the whole world seems like an extension of our own SELF. This is NADAN. The inner flow of CHIT is called KALYAN STOTRA, and outer flow is called VISHYA STOTRA. From Manomaya kosh to Pranmaya kosh and then to Gross world, thus the respiratory system keeps on working. Another is minds introverted flow. This moves towards complete illumination of ATMA CHITANYA. Sushumana to Vajra nadi to Chitra nadi to Brahm nadi, this is the movement into the lap of the Mother as per the yogis. This is the ANADAMAYA dham of BHAGWAN. The end state of BRAHM nadi is the form of BRAHM, where NAADs upper limit is pierced. Here KHECHARI starts. Piercing of BRAHMRANDHRA is also this. Body consciousness is lost and development of Shakti starts. When this happens only then movement into Chidakash is achieved.
When Atma is in PASHU BHAV then its shakti is resting in the circular form called Kundlini, but when it turns into shakti then it takes the form of a stright line leaving aside its circular form. When KHECHARI arises then ATMA never experiences itself as a PASHU. SHIVATVA is achieved. There are two ways of alleviation of DUKH (pain) of a jeeva, first is SAPEKSH and other is NIRPEKSH. Sapeksh means moving through DHARMA and leads to HEAVENS while NIRPEKSHA leads to MOKSHA.
When Chandra Bindu or Samkala melts SRISHTI is created. The Power of performance in it is called AGNI. With the help of this fire, or Agni, creation takes place in Chandra kala. Another state is that where there is no difference between Agni and Chandra kala, i.e there is no Samhaar and Srishti, this is due to SURYA. On one side of SAVITA is Chandra kriya and on other side of it is AGNI kriya and in the centre Nitya Sidh Bindu which is KAAMKALA. The principle bindu of it is RAVI or SURYA.
The form of COSMOS which we see is GROSSEST, that which is subtle is TATTVA and that which is subtlest is KALA. This kalaa is CHITKALA. Shiv is CHIT form, Shakti is KALA form and their balanced state is Kaam swaroop BINDU. The pure maya swarop-parigrah swaroop is ACHIT tattva. Shakti is inside Shiv in the form of DESIRE. With the help of ICCHA SHAKTI agitation of BINDU leads to development of Mahamaya and from this SHUDH JAGAT takes birth. This creation is called VAINDAV JAGAT. Maya is controlled by Mahamaya, Mahamaya is controlled by CHIT shakti and Chit shakti is controlled by ever free power of DESIRE of Parmeshwar.
Vaidik Vigyan and Tantra Vigyan both are Mantra Vigyan. When the Mallpak of a sadhak or yogi is finished then kripa or blessings of Bhagwan issues in the form of mantra from the mouth of SADGURU and leads one on to the path of negation of the mayic world. With this he enters the realm of SHUDH (pure) knowledge. With the help of mantra ignorance is cut. This ignorance is of two types; first is Chid bhav in ACHIT SATTA and Achid bhav in CHIT SATTA i.e I am atma , I am free yet I am bound; I am this body, bound up and yet I am free atma. First is AHAM bhav in body and this is removed through PATANJALI yoga method and KAIVALYA is achieved. Through this method one cannot reach God head. Creation is banished, karmas are neutralized and possibility of rebirth is also removed. Downward movement stops but upward movement is not provided. Thus KEVLI purush hangs like TRISHANKU in KEVLI alone.
But through pure knowledge provided by sadguru one gets GYAN DEH and elemental development of the Yogi starts. First he achieves mantreshwar state, then Ishwar state and then Paramshiv state. At the end, in highest level he gets into Shiv-Shakti state but still POORNATVA is not achieved. Shiv is pure knowledge, or realization, but without Shakti or dynamism; and Shakti is complete freedom, or movement, or dynamism, but without any realization. Completeness is achieved only when both of them come together.
Part VII- Renderings from TANTRIK SADHANA AND SIDHANT
When all the varnas or kalas experience SFURAN among themselves or in conjuction with ATMA in an undifferentiated manner, the state is know as POORNHANTA of Atma. This alone is called CHAITANYA, VIMARSH or FREEDOM. In Vaikhari the goal is outward or downward or towards Mooladhar; while in Madhyama, it is upwards or inwards or towards Sahasrar. Madhyama realm is between PASHAV Vaikhari(animla form) and DIVYA Pashyanti. The light of Devta is not the only work of Pashyanti but Vishnu’s PARAMPAD is also seen from here. Amritkala is also this. The final stage of Pashyanti is PARAVAK. It is Chinmaya and Param Avyakt. This is spread from the highest realms of vaikhari to the lowest of Mooladhar. It is from red coloured 1000 petal lotus below mooladhar to white coloured 1000 petal lotus in Sahasrar. It extends up to Vagbhav koot.
Cosmic creation takes place when SAMANA takes help of tattva due to the desire of PARBRAHM. UNMANA takes the help of Shivatva and starts its journey towards the Parbrahm’s Vimarsh-heen Vishwateet direction.
Trade,or interaction, which takes place through 10 Indriyas is called the JAGRIT state; when Mann,Budhi,Chit and Ahamkaar i.e the Antahkaran Charushtaya is used alone then it is the SWAPAN (Dream) state and when all the ten indriyas and Antahkaran Chatushtaya are also annihilated that state is called SUSHUPT. This state of Sushupti is experienced in eyebrow centre. The appearance of NAAD, which is the cause of experience of Chaitanaya, is TURIYA. Up to Unmani is TURIYATEET state which is like PARAMANAND. The MATRA through which this world is experienced is ONE matra. With CHANCHALYA, matra increases. ONE MATRA is the centre of whole creation. Bindu is the gateway to enter the state where no matra exists. On breaking of a matra, Ardh matra arises. This is the precognition of ISHWAR. The place on the path from Bindu to Sahasrar, where SOMRAS is seen is called ARDH CHANDRA. Above it is RODHINI. All five controllers of the world i.e. Brahma, Vishnu, Rudra, Ishawar and Sadashiv can not cross this level. If they do SRISHTI pralaya will start. That is why this level is called RODHINI. Here there is no difference between DISHA and KAAL. After this comes NAAD. This realm is surrounded by mantra maheshwar Maahapurushas After sahasrar comes realm of Shakti. Kala established in the centre of Shakti is VYAPINI and it is different from Shakti. The place of Shakti is above Brahmrandhara. All Tattvas and Bhuvnas are dependent on it. This is AVYAKT anand. Above it is Vyapini which is Shiv tatva. Four different powers surround the realm of Shakti and guard it from unwanted enteries. They are namely VYAPINI, VYOMATMIKA, ANANTA and ANATHA. There is no difference of SAKAAR and NIRAKAAR here. Above it is SAMANA. Samana is Maheshwars parashakti. IKSHAN shakti of POORNBRAHM in the form of SAMANA flows (downward) in the heart of SMASHTI while in the other(upward) direction is UNMANA. In NAV naad this is the 9th Naad. Naad whose information is received in bindu ends in UNMANA. Without the KARUNA of Sri Mata this secret can never be unearthed. These are the 6 Shunyas and 5 states.
VISHUV is of 7 types: PRAN Vishuv, MANTRA Vishuv, NADI Vishuv, PRASHANT Vishuv, SHAKTI Vishuv, KAAL Vishuv and TATTVA Vishuv.
Pran+Atma+Mann = PRAN Vishuv
To feel the NAAD inside as ones own ATMA is MANTRA Vishuv.
From Mooladhar upto Brahmrandhara when NAAD vibrates through all 6 chakras and pierces all 12 granthis then one experiences NADI Vishuv.
With the help of varnas (mantra avyav) when one feels annihilation in NAADANT then one experiences PRASHANT Vishuv.
From NAAD to SAMANA is SHAKTI Vishuv.
KAAL Vishnu is to do chintan of kaalateet Naad upto UNMANA. There is no kaal in UNMANA but that also is not the ultimate tattva. Naad is the synonym of Tattva but till NAAD is annihilated real Tattva experience cannot dawn.
TATTVA Vishuv is the space where Chaitanya is experienced. After this is PARAM PAD!
Beyond the rumble of 6 shunya, 5 states and 7 vishuv is PARAMPAD. As per Tantric Yogis when a mantra is repeated 10,817 times up to UNMANA then NAAD ends and Tattva Gyan arises and Parampad is achieved. Parmeshwar Himself is the basic Guru of all kinds of mantras. Knowledge of rising of the mantra from mouth of Parmeshwar and its descent down to the disciple through various levels is experienced through a lineage. The meaning of NIGAM is to experience ONENESS of Parmeshwar, Guru and ones own Atma. Oneness of Chakra, Devta, Vidya, Guru and Sadhak is the meaning of a KAULIK. Kundlini inside mooladhar of a sadhak is his own ATMA.
Part VIII- Renderings from TANTRIK SADHANA AND SIDHANT-Kumbhak
With the help of the power of Sadhana one can enter from the HAMSA flow into SOHAM flow. In this way, the doorway to self realization opens; the crooked movement of pran flowing through Ida and Pingla in Sushumana changes to SARAL flow. Sushumana is Brahmarg. The amount by which this flow in Sushumana increases, by an equal amount VIKALPs of the mind are removed and the closed door of NIRVIKALP (self knowledge) starts opening. All this is not possible without entering into Sushumana. What Yogis call as Kumbhak is realized through this way.
The snared JEEV rises or falls in two directions. First is in the direction of DEH ( body) and the other is in the direction of KAAL (time). Breath moves to a length of 12 fingers outside the noose. The longer this movment, the longer the outwardness of the mind will be and the effect of KAAL will also be more. This length can be reduced by repeated practice.
We have to understand the movement of KAAL. In one minute our human body takes 15 breaths (if he is healthy. This can change due to many reasons or some attributes. Similarly in a healthy person its length is also fixed i.e. 12 fingers. In the practice of KUMBHAK these two are reduced. It means, we reduce the length from 12 to 11 to 10 to 9 ……….0 i.e we start breathing from the tip of the nose and releasing our breath at the tip of the nose only. It is explained in the shastras that as we reduce this length, we get certain powers called SIDHI. With the reduction of length by one finger each time, a new power is generated in us. When a person reaches the tip of the nose, it means his breath is so subtle he takes and releases at nose tip only then he is said be PARAMHAMSA. It is seen that the number of breaths taken in a minute generally determines the life span of a jeev. It has been found that all the animals who have short life span breath much faster than those with longer life spans. A tortoise breaths 4-5 times a minute and enjoys hundreds of years of life. Thus as we reduce the number of breaths per minute our life span also increases as well as matra or grossness of mind gets reduced.
Some Acharyas say that TAT word is represented by H and TVAM word is represented by SAH(khechari beej). By the word HAMSA we should understand ATMA VYASHTI Turiya and by PARAMHAMSA we should understand SMASHTI Turiya. With H-Kaar dharana of Purush is done while with S-Kaar dharna of Prakriti is done. With HAMSA, purush and Prakriti YOG is achieved. One whose PRAGYA is still more developed and sharpened, for them H-kaar is Apan and S-kaar is Pran, thus for them yog of Pran and Apan is secret of HAMSA vidya. Most advanced sadhak’s drishti is more subtle. He points towards ATMA. For him AJPA HAMSA’s first HAM is Jeevatma and end part SAH is realized in the form of Shakti. Hence depending upon qualification meaning of Jap has to be understood.
When there is no Rechak and Poorak, Pran and Apan are balanced, then the chance or probability of tasting of nectar falling down from Sahsrar arises. One should not drink that oneself but do the abhishek of MAHADEV in the navel area with it repeating HAMSA mantra continuously. This is the Yajna in our own body.
Pran travels from Ida to Pingla and Pingla to Ida in our body. This is the UTRAYAN and DAKSHINAYAN state. It is the duty of the Yogi to chant either HAMSA or OM mantra with SAHIT or KEVLI KUMBHAK and experience it. Changing of HAMSA into SOHAM is the real SADHANA. Meaning of AJAPA is also this. In the general language, this is also known as KHECHARI or SHAMBHAVI mudra. After this MUDRA, DHARANA happens on its own accord and one does not have to exert effort to achieve it. Meaning of Mudra is mudran,i.e. “ NOTHING DIFFERENT FROM OUR OWN SELF”. Always dwelling in SOAHM ASMI, this is the best YAGYA. Pran gets established in the kundlini through Pingla path, this is known as a SPIRITUAL SOLAR ECLIPSE.
The sequence of Yogis Ajpa process is as follows: 1st.SIDHASAN, 2nd.Locking of ANUS, 3rd. Collecting the air/pran in MOOLADHAR, 4th.Raising it up, 5th .Balance of Pran and Apan, 7th.Raising fire in Mooladhar and making it meet both Pran and Apan, thus kundlini takes the form of shakti, 8th.Entry into Mooladhar and dhyan of Bindu or Turiya Bhumi in it and thus achieve upward movement,9th.Make 3 circumambulations of Swadhistha and proceed towards Manipu chakra,10th.Piercing of Vishnu Granthi and entry into Anahat chakra, 11th. Arising of SAVIKALP Samadhi, 12th. Entry into Vishudhi Chakra following the middle path. Pran gets NIRODH and then last Rudra Granthi is pierced and entry into Agya Chakra takes place. Here also, in its bindu, dhyan of BEEJ is done. On reaching here the Yogi joins all the three: Som, Surya and Agni. Due to this great effulgence, MAHA TEJ, arises and one goes beyond old age and death and one gets into BRAHRANDHRA which is looking beautifully adorned with the blooming Sahasrar. The other name of this state is called PARAMHAMSA.
Mantra: HAMSA; Risi: Brahma; Chand: Gayatri; Devta: Atma; Shakti: Sah, Vidya; Beej: Ha, Param Shiv. These are the detail of HAMSA mantra generally needed by mantra sadhaks.
FOUR petals out of the twelve petals of ANAHAT chakra has nothing to do with breath. HAMSA does not touch those four petals at all. Here HAMSA means a jeev who is attributed with PRAN and APAN. In the remining 8 petals it continuously moves. In the CHIT of the jeev every moment new thoughts are continuously arising. As per researchers, these BHAV or VIKALP bodies are innumerable. But still Yogis have divided them into 8 different categories. During the movement of pran which ever petal is touched by this HAMSA a bhav matching with that petal arises in the chit of the jeeva. From EAST to ISHAN(N-E) in clockwise direction there are 8 petals. Knowers of this have joined specific bhav with specific petals. They divided the lotus into two parts, DAL (petals) and KARNIKA (central circular portion of Lotus). When pran moves in DAL, chit gets agitated and one is disposed outward. The effect of VASNA (desire) becomes pronounced. If it flows in KARNIKA then detachment from the world takes place and ones attraction towards BRAHM increases. In this centre, EGO reduces to half (it is a dream stage) but in the petals it is blooming in full. In the centre of KARNIKA, Sushupti arises and one enters SHUNYA. After crossing SHUNYA one enters into TURIYA and in this state there is no EGO and there is no KAAL. This is the state of SAKSHATKAAR. At this time HAMSA forms and ATMA is illumined in the form of ABHINN PARM ATMA. Mind slowly slowly looses itself and in the end and reaches UNMANI bhav, which is TURIYATEET. Inhalation and exhalation is only ATMA Mantra.
The cause of all ASHANTI is to think that ‘ I AM NOT THE WITNESS’. Kapil muni, Vashishtha and Yagyavalk were all HATHA yogis. As one gets KAAM deh with the downward flow of Bindu, in the same way one gets DIVYA or CELESTIAL deh with the movement of BINDU in the upward direction………………………….Om!
***********************
With the help of the power of Sadhana one can enter from the HAMSA flow into SOHAM flow. In this way, the doorway to self realization opens; the crooked movement of pran flowing through Ida and Pingla in Sushumana changes to SARAL flow. Sushumana is Brahmarg. The amount by which this flow in Sushumana increases, by an equal amount VIKALPs of the mind are removed and the closed door of NIRVIKALP (self knowledge) starts opening. All this is not possible without entering into Sushumana. What Yogis call as Kumbhak is realized through this way.
The snared JEEV rises or falls in two directions. First is in the direction of DEH ( body) and the other is in the direction of KAAL (time). Breath moves to a length of 12 fingers outside the noose. The longer this movment, the longer the outwardness of the mind will be and the effect of KAAL will also be more. This length can be reduced by repeated practice.
We have to understand the movement of KAAL. In one minute our human body takes 15 breaths (if he is healthy. This can change due to many reasons or some attributes. Similarly in a healthy person its length is also fixed i.e. 12 fingers. In the practice of KUMBHAK these two are reduced. It means, we reduce the length from 12 to 11 to 10 to 9 ……….0 i.e we start breathing from the tip of the nose and releasing our breath at the tip of the nose only. It is explained in the shastras that as we reduce this length, we get certain powers called SIDHI. With the reduction of length by one finger each time, a new power is generated in us. When a person reaches the tip of the nose, it means his breath is so subtle he takes and releases at nose tip only then he is said be PARAMHAMSA. It is seen that the number of breaths taken in a minute generally determines the life span of a jeev. It has been found that all the animals who have short life span breath much faster than those with longer life spans. A tortoise breaths 4-5 times a minute and enjoys hundreds of years of life. Thus as we reduce the number of breaths per minute our life span also increases as well as matra or grossness of mind gets reduced.
Some Acharyas say that TAT word is represented by H and TVAM word is represented by SAH(khechari beej). By the word HAMSA we should understand ATMA VYASHTI Turiya and by PARAMHAMSA we should understand SMASHTI Turiya. With H-Kaar dharana of Purush is done while with S-Kaar dharna of Prakriti is done. With HAMSA, purush and Prakriti YOG is achieved. One whose PRAGYA is still more developed and sharpened, for them H-kaar is Apan and S-kaar is Pran, thus for them yog of Pran and Apan is secret of HAMSA vidya. Most advanced sadhak’s drishti is more subtle. He points towards ATMA. For him AJPA HAMSA’s first HAM is Jeevatma and end part SAH is realized in the form of Shakti. Hence depending upon qualification meaning of Jap has to be understood.
When there is no Rechak and Poorak, Pran and Apan are balanced, then the chance or probability of tasting of nectar falling down from Sahsrar arises. One should not drink that oneself but do the abhishek of MAHADEV in the navel area with it repeating HAMSA mantra continuously. This is the Yajna in our own body.
Pran travels from Ida to Pingla and Pingla to Ida in our body. This is the UTRAYAN and DAKSHINAYAN state. It is the duty of the Yogi to chant either HAMSA or OM mantra with SAHIT or KEVLI KUMBHAK and experience it. Changing of HAMSA into SOHAM is the real SADHANA. Meaning of AJAPA is also this. In the general language, this is also known as KHECHARI or SHAMBHAVI mudra. After this MUDRA, DHARANA happens on its own accord and one does not have to exert effort to achieve it. Meaning of Mudra is mudran,i.e. “ NOTHING DIFFERENT FROM OUR OWN SELF”. Always dwelling in SOAHM ASMI, this is the best YAGYA. Pran gets established in the kundlini through Pingla path, this is known as a SPIRITUAL SOLAR ECLIPSE.
The sequence of Yogis Ajpa process is as follows: 1st.SIDHASAN, 2nd.Locking of ANUS, 3rd. Collecting the air/pran in MOOLADHAR, 4th.Raising it up, 5th .Balance of Pran and Apan, 7th.Raising fire in Mooladhar and making it meet both Pran and Apan, thus kundlini takes the form of shakti, 8th.Entry into Mooladhar and dhyan of Bindu or Turiya Bhumi in it and thus achieve upward movement,9th.Make 3 circumambulations of Swadhistha and proceed towards Manipu chakra,10th.Piercing of Vishnu Granthi and entry into Anahat chakra, 11th. Arising of SAVIKALP Samadhi, 12th. Entry into Vishudhi Chakra following the middle path. Pran gets NIRODH and then last Rudra Granthi is pierced and entry into Agya Chakra takes place. Here also, in its bindu, dhyan of BEEJ is done. On reaching here the Yogi joins all the three: Som, Surya and Agni. Due to this great effulgence, MAHA TEJ, arises and one goes beyond old age and death and one gets into BRAHRANDHRA which is looking beautifully adorned with the blooming Sahasrar. The other name of this state is called PARAMHAMSA.
Mantra: HAMSA; Risi: Brahma; Chand: Gayatri; Devta: Atma; Shakti: Sah, Vidya; Beej: Ha, Param Shiv. These are the detail of HAMSA mantra generally needed by mantra sadhaks.
FOUR petals out of the twelve petals of ANAHAT chakra has nothing to do with breath. HAMSA does not touch those four petals at all. Here HAMSA means a jeev who is attributed with PRAN and APAN. In the remining 8 petals it continuously moves. In the CHIT of the jeev every moment new thoughts are continuously arising. As per researchers, these BHAV or VIKALP bodies are innumerable. But still Yogis have divided them into 8 different categories. During the movement of pran which ever petal is touched by this HAMSA a bhav matching with that petal arises in the chit of the jeeva. From EAST to ISHAN(N-E) in clockwise direction there are 8 petals. Knowers of this have joined specific bhav with specific petals. They divided the lotus into two parts, DAL (petals) and KARNIKA (central circular portion of Lotus). When pran moves in DAL, chit gets agitated and one is disposed outward. The effect of VASNA (desire) becomes pronounced. If it flows in KARNIKA then detachment from the world takes place and ones attraction towards BRAHM increases. In this centre, EGO reduces to half (it is a dream stage) but in the petals it is blooming in full. In the centre of KARNIKA, Sushupti arises and one enters SHUNYA. After crossing SHUNYA one enters into TURIYA and in this state there is no EGO and there is no KAAL. This is the state of SAKSHATKAAR. At this time HAMSA forms and ATMA is illumined in the form of ABHINN PARM ATMA. Mind slowly slowly looses itself and in the end and reaches UNMANI bhav, which is TURIYATEET. Inhalation and exhalation is only ATMA Mantra.
The cause of all ASHANTI is to think that ‘ I AM NOT THE WITNESS’. Kapil muni, Vashishtha and Yagyavalk were all HATHA yogis. As one gets KAAM deh with the downward flow of Bindu, in the same way one gets DIVYA or CELESTIAL deh with the movement of BINDU in the upward direction………………………….Om!
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ReplyDelete