~*~PRAN-KAAL-MANN:

    It is very difficult for us to visualize what was there before this creation was created. Whatever was there before, cannot be explained with the speech of today. That can be called Sat, that can be called Asat and we can also call it Satasat, which is beyond both sat and asat.


    1.Sat, 2.Asat, 3.Sadasat,(beyond the two). None of these can touch the source from where the whole creation of cosmos started flowing. At first Pran or Kaal came to form. Pran is vibrational form of thick jyoti (light) and Kaal is pure darkness. Pran is chaitanya and all achetan (inanimate) is under kaal. Pran and Kaal, Light and darkness do not know each other. The light mentioned is light without any cover over it. Darkness has no connection to it. Darkness is there but it has no knowledge of its being. It is that light, this thought is also not there. That pure light which has emanated from ‘M’, has no awareness, that, it has come from ‘M’. This light does not believe to have arisen from something, hence to explain, it is called ANADI. Like PRAN, KAAL is also a totally free entity. Kaal in the form of darkness doesn’t recognize Alok (light). Like Pran (light), kaal is also without any second and is vast. Both Light and darkness have no joining and no opposition. Though we have talked of these two states but infact none can be discussed there. Because none has got the second realization of that state. Like Pran, Kaal also comes from ‘M’. But kaal doesn't have the knowledge of that rising. That it has got any starting point, also cannot be said. That is why kaal is also explained as Anadi (which has no beginning). The state of ‘M’ which has been earlier explained does not realize that both Kaal and Light have emanated from it.


The state before creation is out of the grip of our mind. As Pran is complete the same way Kaal is also complete. In a way, it reflects a similar state as before creation. We can say that second separation, desertion, is just a state as if only Shunya, or a state of lonesomeness, existed there. It is true that from ‘M’ both kaal and light emanated but there is no one who can prove it. In the base of its generation there is nothing as desire and karma are the attributes in the realm of Shakti. But in Adi Srishti, how can one prove the cause of shakti! we cannot. Where there is no time, there we cannot talk of before and after with the help of our mind. But for discussion only this is essential. But where even realization is also not, there time is not and also visualization of progressive realization also is not. The jeeva that has been generated in creation, for him it is impossible to find the reality of the Maker. This argument only seems right.


During development of Pran and Kaal (time), Mann (MIND) also generated. From where the earlier two came into form, from the same place mind also manifested, but it came later. In fact generation took place at the same time but we perceived it later. The power by dint of which effulgence and darkness issued from ‘M’, that entity is called KSHAN (Moment). KSHAN destroys the vibrationless or samya state of ‘M’ and generates effulgence and darkness from it. For what purpose it generated it is difficult to tell at this stage, but it was present somewhere and appeared all of a sudden from somewhere. This is difficult to tell. Even then it is true that at the base of its generation, KSHAN was present or was the real cause. Like mind what is the generation point of Kshan, this is also not possible to tell. Karmi (Doer) with its karma only can be able to see it. It can never be explained to a non-doer in speech. Actually the generation point of both Kshan and mind is invisible.


We can say that vibratin of ‘M’ is Pran or effulgence and vibrations of effulgence is mind. The kaal or darkness which generated from ‘M’ were Spanadan Rahit (vibration less).


In between light and darkness, there is only one entity. Though that entity is one but still at different places it appears as different. Similarly the mind in effulgence is chanchal (fidgety) while in darkness it is still. Though they both comprise of same entity but still behave differently. The basic cause of this is Kshan! This is the natural state of mind. At the base of both vibration less and vibratory state of mind is Kshan. Due to the effect of Kshan our mind starts working and by its very effect alone it is annihilated. By meditating on the letter ‘M’, from where both light and darkness came, we will realize that light itself is Pran (life force). Both came from ‘M’ with different bhav. The line which held this jyoti or light is symbol of Kshan. Without the help of kshan one cannot understand Kaal or Chaitanya. Incompleteness of form makes it difficult for us to understand. (I think what the writer wants to convey here is that Alok (effulgence) is unlimited while jyoti is limited. Hence incomplete cannot know complete). To know the basic force behind ‘M’, we will have to take the help of kshan in the form of a line. At the start of creation, the force behind ‘M’ taking the form of a line became extrovert and exited through the lower door of cosmic sphere. From this door alone both light and darkness came out. Where there are two, there in the space between them something exists.


In the present discussion the entity which remains in between is called Mann (mind). As it is in the effulgence, the same way, it is also in darkness. Both are Vyashti swaroop (form). When during creation of ‘M’ this flow issued, where it was noted that inside the flow there was light while outside was pitch darkness. It seemed as if inside a great darkness all of a sudden effulgence appeared.


Outside was darkness and inside spandan (vibration) appeared. From this spandan OMKAAR was generated. Outside, darkness revolved clockwise while the light inside rotated anti-clockwise. (I think this can be confirmed in dhyan when one concentrates in chitakash during shanmukhi mudra).Creation is being done with the help of light and darkness is not assisting in it. Darkness rotates making light as its center. (I think that is why bindu is white in the middle in dhyan). It is rotating with the force of mind. (because if mind is at peace this movement subsides and the circle gets very well defined or else its boundaries are shaky). This circling is because of kshan. In the effulgence, this circling is called creation. The rotation of effulgence is also caused by kshan. It can never be released from outside.


In the base of creation is PRANAV. It alone is responsible for the creation again and again. In the tail of Praanv, darkness is generated. Mind can feel this creation. Middle of pranav is mann (mind). O-kaar in Pranav, the first bindu, represents Shantbhava (a peaceful state). It represents Pran. Pran and Mann both together convert into o-kaar. The upper part of O-kaar is pran while the lower part of it is mind. Prior to pran and mind, ‘M’ is the lower doorway or mouth of creation. This door is guarded by kshan in the form of line of ‘M’. Kshan is beyond worldly knowledge. From times immemorial, it has not been researched and found. It is realized in the realm of effulgence as the realm of darkness is without experience. Absence of realization is the base of kshan tattva. In the effulgence karma is being performed with mind. Darkness has not been till date researched and known. If by circling of darkness, creation could have been made, it would never have annihilation. In that the creation aspect would have kept on expanding without Sanghar (annihilation). The path of ‘M’ was kept open and free. After birth on completion of karma, work of effulgence ended. But still it did not reached the causal point even after death. Because darkness is sitting with its doors open and kshan is not allowing the dawning of real knowledge of the form of darkness. Actually perception and non-perception both are not there in kaal.


Effulgence and darkness both are there in humans. Chaitanya is lost but not the kaal. Rodhshakti of kaal is death. Humans are living in the realm of light and they do not want to experience darkness. When mind established in effulgence became dynamic then this effulgence took a particular form. When the form arose, mind got entangled in it. That form is called Deh (body) and it is the O-kaar of prananv, dynamism of Prakriti (nature) or Vyashti mann (mind). It arises after O-kaar. Mind became vyashti and it did not accept mind established in darkness as its own. In the same way Samashti mann or mind of prakash/alok (effulgence) also could not accept Vyashti mann. And it lost the chance to experience the undivided entity of mind. Mind of Pranav is Vyashti but its pran is Samashti. Effulgence also is just effulgence it cannot become vyashti like our mind.


Virat alok (effulgence) is UNIQUE and in the same way so is darkness. But at the time of creation mind divided into two, half of it embraced alok (effulgence) and other half was left in darkness. Vyashtibhav was the main of cause of breaking of mind into two. Since in effulgence there was no entry of division hence it remained Samashti. Breaking of mind actually is ‘O’ of Omkaar. The Omkaar could not take the whole effulgence into itself and hence could not make the pran as its own. But it made Mind its own. Mind was divided and it became own while pran was undivided and hence could not become own (nijasv). The embracing of Pran and mann causes ‘Me’ and ‘Mine’ to arise. Since pran could not become ones own hence in first creation of pranav ‘Aham’ and ‘Mam’ could not take form. From ‘mind’ shabd arose. This is the Jhankaar (reverberation) of Pranav. When Shabd arose it accepted the great effulgence or Pran. Shabd is related with Pran, Mind is related with body. Even then mind, pran, shabd etc. could not become one entity. From shabd the process of creation started. It expanded and flowed into the light of ‘Okaar’. But it could not enter the mind of that alok. It made chaitanaya as its own but not its mind. This is the basic Abhav (lack) on which the whole creation stands.


Thus from above, it is clear that in Shabd (sound) pran moves but movement of mind is not there. For mind to act, body is essential. In all the scriptures they have praised speech and hearing which is Ashariri (without body). Because that is without mind and hence the highest state. This is the veda which knowers know as the proof. From this alone, the whole creation came forth. In this state first duality arises. Before the appearance of shabd, till kshan, there was no infighting among deh (Body), pran (force) and mann (mind). It arose only with shabd. Thus the work of joining started and the cause was kshan. It has been present from earlier time. Its entity is agreed upon even before shabd (sound). Without shabd the cosmic creation cannot take place. Hence in the making of this creation, on one side is shabd, while on the other side the presiding deity is in the form of Kshan.


Till now realization has not arisen. Only the development part of various lokas, like satyalok and eternal lokas, took place. Chaitanya was the principle aspect in it. Though these lokas were special in a number of ways but still there was no realization prevailing there. Here in this realm mind was the obstructive factor because mind was attached with body but pran was not attached with body. Hence mind could not draw mind into it. While they are separate, creation of nature cannot take place and if nature remains non-existent then our world of life and death cannot be generated.


Actually mind is Vyashti, the right to convert it into samashti lies with deh (the body) alone. In the eternal satva, this potential is neither present nor can it be generated. To convert mind to samashti, pranav will be dissolved, annihilated. Then the earlier creation will be dissolved and our mortal body will embrace eternity. Thus we can say that to embrace Eternity this mortal frame was generated. Till death is conquered, the purpose, cause, of the creation of the mortal frame will not be fulfilled. The body was created to achieve Eternity so that real humanism could be achieved, with the help of which the flow of Amar ratk (eternal blood) could be generated, by which mahapran can be attracted which will help in the dawning of Vigyan. This is the ultimate purpose of this mortal frame. In the world of life and death, this path has been forgotten. To unfold the human, this human form has been given. On development of real humans this form will become permanent and all the vikaars (deviations) from the natural state will be removed.


With kshan as the main player, creation that came forth from shabd that was chaitanyamayi. Various kinds of divine forms are under this realm only. The effulgence which was spread all around started contracting and converting into forms of different realms. Great effulgence (virat halo) was all around and abounded each and every creation. Like on the surface of ocean water big mountains are seen reflected, in the same way on the chest of contractionless mahachaitanaya and on its direction various realms contracted and appeared or were seen. Completion of this contraction process leads us to bindu. Under this creation every entity is a devta (divinity). On observing it locally (khandbhav), we see that every divinity is in the form of a light emitting centre and the amount of that light coming from that point is as per the right of that divinity. Thus each divinity has a realm of its own, they are seen and are comprised of various varnas. But the main effulgence from where they come is beyond any varnas, omnipresent. Upto this point death had not entered into creation. In the divinities of eternal realms two things are there. The divinites have deh and mann but pran is not there. Until pran enters the body, death cannot.


The effulgence which has been distributed here and there, then joins together into a bindu which is the mortal world. In the worldly language this is called EARTH. In bindu, Bodh (realization, awareness) arises first of all. Mind, pran and awareness appear in bindu. Pran becomes one with this body. Each and every body has different pran, thus we can say that pran entered into Vyashti bhav and it resulted in arising of ‘I’, ‘My’ and ‘Mine’ etc.


Awareness did arise but it did not become permanent. In bindu two things happened, inhaling and exhaling. The moment connection of pran is broken with a body in our mortal world awareness also disappears. Thus we can say that appearance of awarenss is called BIRTH and disappearance of it is called DEATH. Thus, in the form of inhalation and exhalation, the work of awareness started operating. Thus creation of our mortal world and breathing started. In this state bindu converted into karmbhoomi (the field of action). Thus our mortal frame is karmbhoomi as both birth and death are there in it. If, with the help of a special kind of karma, one is able to keep the awareness permanently, then freedom from death will be experienced. The body in which there is no awareness, and mind & pran has not united in it, that body is useless from the karmic point of view. All the divinities have mind and awareness but they have no capacity to do karma. All the area around the static chetnaukt bindu does not have bodhshakti (awareness). All these are bhog realms. Breathing is awareness and without it karma cannot be performed.


Later it was felt that in the darkness also there was movement, vibration. After knowing the boundary of two i.e light and darkness, desire came forth and with that came the idea of writing scriptures. Divinities could not write scriptures, but only humans with complete awareness who were under the law of death wrote them. Divinities were beyond life and death. Only a completely aware human could read darkness. Divinities can not see themselves as divine as they do not have power to feel, thinking of swaroop and virah. Even who soever prays to them with their specific wishes gets Salokya, Saroopya,Samipya and Sayujya.


For Karma two things are essential, the gross body and mind. If we do not have a gross body then karma cannot be performed strongly. This body with blood is the space for the performance of karma. As the awareness arises, in the same way it will dissolve. The point from awareness arose is under shabd and where it will dissolve is shabdateet (beyond sound). Thus we can say that awareness arose and took the refuge of shabdateet bhoomi (the realm of soundlessness) and disappeared. Disappearance of awareness results in the advent of maya. Awareness was left on our earth but the crux of it went beyond. This was called as CHINMAYA SHAKTI. When this awareness went into the bodhateet bhoomi where devtas resided and joined with them, it was named MAHAMAYA. Chinmaya shakti which arose from deh, when it left it, it became formless. Thus before joining with the devtas this shakti was amoort (without form). When it associated with devtas it took the form of mahamaya. Devtas are without awareness but they are not totally ignorant. On joining with mahamaya, mahamaya covered them or concealed them. This is the jadatv (ignorance) of devtas.


What was the effect of it? Divinities right from their inception did not perform any kriya but always immersed in tapasya or meditation. An important thing happened here. Instead of devta (divine beings) generating cosmic creation, Shakti started the process of creation. The I bodh of devtas was called Parashakti. A flow from parashakti regulated the karma of creation of chinmayi mahamaya. Chinmayis work is through pran while parashaktis work is through deh. This body is called Adyashakti (Power) at the start. In it everything is present mind, pran, awareness and beyond. Upto here the whole base for further creation was completely ready. It is complete because in it full potential existed, while in the human body there was a little less. When divinities, after their creation, remain in indifferent state of mind then no bhav (feeling) arises. This state is called samyabhav (equanimity). Actually, this is beyond bhav and it is called Brhambhav. Before this, in the working of Adyashakti, there was no development of all shaktis. The ancient creation came out of it. In the Laya of this srishti, yognidra is perceived which is full awareness or bodhroopa. But what is perceived in the srishti (creation) is called Kaalratri. Kaalratri is based on bodh. What ever work is performed by srishti is dependent on mohmaya.


Entry point of this mortal world is yognidra. Start of creation is from BRAHM and its laya (annihilation) is through YOGNIDRA. Shakti which arises from yognidra is called KAALRATRI. Yoganidra is etheric and Kaalratri is earthly. In between them is shunya. That is bodhroopa. This bodh is prakriti but srishti is not Prakriti. Creation, which comes from shunya is mohmaya. Before human body, there was no mohmaya but only Yognidra and Kaalratri. The work of womb is not the work of shakti but of Janani (creatrix). For a body to perform work, it has to know the working of three shaktis, namely, Karm shakti, Gyan shakti and Bhav shakti. The field of working of karm shakti is in the realm above yognidra; at the pinnacle of Bhav shakti working one gets a guru while full development of Gyan shakti is mahamaya. After it the work of Bhav shakti is performed. Later on we get Gurushakti. The fresh new creation which will arise in Akhand Mahayog is beyond all and will have great Ati Vichitr (diversification).




……Rendering from Shri Gopinath kavirajji’s writings……...Om!~*~