Chitanya
is present all around us, there is no second thought about it. But its
evidence is received at only one place. From that point, Shakti is continuously
flowing and with this help all the works of our body are being carried out, as
all the internal gross bodily operations and subtle mental workings need energy. The point which is called the centre of this energy flow, though being
out of body, still is felt inside our body. This point inside our body has
to be felt for the body to perform its functions. Without taking the help of
Shunya, Chaitnaya cannot spread the effulgence of Atma in its Brahmroop (Brahm form).
It means Chiatnaya has to establish itself in some form. When complete freedom
is lost and Brahm embraces a form, then in its own self of completeness it
experiences a kind of Abhav (dirth), which may
be called Atma Nishedh (self negation). This state is called Shunya or
Mahashunya. On this Mahashunya with its Shaktis builds the base of cosmic
creation. A Shunya is present inside this body also. From there feel of that Moolchaitanya operates by spreading its Shaktis. This Shunya ,in our body, though being the same as Mahashunya, is experienced in innumerable forms. It is
present in navel, fore head, heart etc. in the form of Shunya. Wherever these Shunyas are present in our body, those places should be taken as Peeth for the Atma to work. From those very Peeths the effulgence from Atma issues and performs
its worldly affairs.
This is
true that Atma is established in Hridyakassh. In Mooladhar, Atma Shakti is Sushupat, this is also true. There is no contradiction in these two sentences.
Till the Chinmaya Shakti is sleeping, one cannot receive Chaitanya Kriya from
it. Breaking of this sleep is the precursor to rising of knowledge or awakening
of Jivatma. When Jivatma awakes it takes the form of Shiva. The Realized state of Shakti should be taken as awakening ofJivatma. Till the Shakti is sleeping, Atma cannot give Atma Prakash in Shiv form. In this state all the Shunya
detailed above inside our body are full of darkness. In the sleeping stage of Atma,
mind and Pran Shakti start playing in our body with great force. The Nadis in
which they flow are spread throughout this body like the net of a fisherman.
Both Vyahsti Deh (body) and Smashti Deh i.e Pind and Brhman, are ruled under the same
principle. This net, which encompasses the whole world, is called the web of Maya.
In this web our mind and Prana (energy) keep moving, and this movement is in fact called Sansaar Bhraman (movement
in the world). When Atma awakens this flow of mind and Pran gets reduced. In
the full awakening of Atma ,this flow is totally stopped and both mind and Pran
become Nshkriya (stop working). At that moment. Chaitanya Shakti seems to be
working everywhere. Till one is established in Mooladhar, this flow of Shakti
does not happen. On awakening of Shakti one cannot stay in Mooladhar. Then
this flow, which is inbound, rises upwards and enters the Hridyakaash.
Till one realizes oneself as the Drshta (seer), this Urdhav movement cannot
happen.
The Atma (seer) makes itself evident in the Hridyakaash. Till its Jagran is not Sidh (perfected), the throne of Hridyakaash remains Shunya. Hridyakash remains full of pitch darkness
even if one tries to find something in it one cannot find anything, rather one
may even run the risk of loosing one’s own self also. Because during this mind
is dependent upon heart as it is Sushupt (asleep). In Sushupti mind does become
still but no other improvement can take place. But, on the other hand, if on entering
this space Atma Jagran also happens then this state is the same as Sampragyat Samadhi.
Till the dawning of knowledge, nothing can be achieved in Hridyakaash. Because
till that time Atma Shakti, in the form of a baby snake, encircles the Swayambhu Lingam in three and a half circles.
Whatever
worldly affairs of humans are being performed, they are not of the awakened state
of Kundlini. Like we dream while asleep, the same way in the sleeping state of Kundlini what ever Gyan and Kriya is performed, all is like a dream. The above Kriyas are not performed with Chaitanya but a feeling of it. With awakening of Kundlini this Abhas Chaitanya converts to Chaitanya. The worldly dream breaks. Like
without sleep one cannot have dreams, the same way without the sleeping state of Kundlini one
cannot have Darshan of the world or Srishti. Thus with the progressive rising
of Shakti, the disappearance of the world in same percentage is bound to happen
surely. Disappearance of the worldly creation is not the same as the disappearance of the cosmic creation. After disappearance of the worldly creation, the Godly creation
still exists. This realm will disappear only in the extreme awakening of Atma, as at that time, the world created by our ignorance cannot be sustained.
When we rub two pieces of wood together then fire ignites. This is possible only because inside the pieces of wood fire is always present in subtle form. It takes form only after severe rubbing. The same way, the force of Chaitanya is present in every part of our body, but for its manifestation strong rubbing is required. That strong rubbing is called Diksha. Thus Dikhsa is no outside pursuit but it is an internal Kriya. In its trade the grace of Lord is evident. Without this rubbing, sleeping power or Shakti cannot be awakened. Rising of the Shakti can be checked with various indications like, reduction of worldly desires, one stops getting pleasure from the worldly objects, there is continuous feeling of some kind of Abhav (dirth) or attraction which makes our Chit run in different directions etc. Thus, there are many such indications to tell us of that state.
A Translation of Gopinath Kaviraj ji’s Writings......Om!
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