SOUL PASSAGE

      When the Lord made Sankalp to know his own self, only then sequential progression of Atma and cosmos started. Out of it, first came AHAM and then it was followed by IDAM. Aham was the Atma while Idam was the Prakriti. Many explained it in the form of Purush and Prakriti. When they join the process of creation starts to unfold. Atma is Chidroop and Prakriti is Achidroop. As they start getting established Achit and Chit start manifesting. Achittattva starts appearing as the egoist body in Atma. First it is felt and slowly it manifests with Atma and becomes an enjoyer. Then the sequence of eighty four lakh Yonis (life forms) start. First of all Sthawar Satta comes in to being and later Jangam Satta comes in to being. At the end humans developed. Thus the process of development takes place.

      During this process first Annamayakosh is developed. Then Pranmayakosh develops, later comes the Manomayakosh. Humans are developed in the realm of Manomayakosh only. It is not that humans are formed right at the start of development of Manomayakosh but they developed after the full potential of this realm appeared. Development of Manomayakosh and the human body represents the main fruit of the evolution of Prakriti. In the Leela Kshetra (realm of mind), development of the six Chakras takes place and because of the granting of discrimination one is given the right to choose to perform Karma.

      Naitik Jeevan (regulated life) is possible only in the human body. In other bodies discrimination is not developed. In human body Manomayakosh develops fully. Dharma Adharma Karmas are possible in this body only and the possibility of complete freedom is also possible in this very body. When one does work, then we also experience the Bhav (feeling) that 'I am the doer'. If we feel that ‘I am the doer’, then whatever is the fruit is the outcome of this, and that will be experienced by nobody else but us alone. In the eighty-four Lakh Yonis (life forms) Atma was not Karta (the doer) and hence it was not Bhokta (the enjoyer) also. Therefore   it felt no pain or pleasure. But in human form he became karta (the doer) and hence Bhokta (the enjoyer). Thus he has to experience pains and pleasures also. Thus by becoming a doer he does and by becoming an enjoyer he experiences pains and pleasures. Desire arises in human form only. One must know that AKRITI (form) develops first, PRAKRITI (nature) develops later on. (This aspect is taken up in tantra also, where three states are discussed in the form of Pashubhav, Veerbhav and Divyabhav. One who is prisoner of his senses alone is called Pashu, one whose senses are under his control is called Veer. In Veer Bhav, the actual Prakriti of human nature develops. But when full development of human Prakriti is achieved one starts entering the Bhagwad Bhav or Divyabhav. Various kinds of Sadhanas /spiritual practises have been developed to achieve those Bhavas in Tantra, but they are not the point of discussion here.)

      After getting a human form until one develops real human nature he is under the yoke of Karma. He performs Karma and experiences its fruits. This goes on again and again and he thus roams in various Yonis. Due to this he becomes animal, bird, or many such things or may enter a Dev Yoni also. Thus going through these births millions of times his idea of Karma gets emancipated and thus also his ego, that ‘I am the doer’. Then he starts realising that I am not the doer. On realisation that he is affected by the nature, he starts feeling it. Later on, he realises that the actual doer is the presiding Deity of Nature and that is God. He is the actual doer, it is only the entangled egoistic body of Atma that starts feeling that it is the doer. In the end, he realises that it is God alone who is the doer, I am only the Sakshi ( witness).

The Soul has Three Journeys.

      First is its development from the realm of God, an ignorant state; then slowly dawning of knowledge, then travelling through the 84 Lakh Yonis in the cosmos to achieve human form. Then performing Karmas in this body till his ego that ‘I am the doer’ gets removed. Then alone he gets free of the rules and regulations of living or moral life. Thus he enters Adhyatmic Jeevan (spiritual life). Here he becomes a Sakshi. This is the end of his first journey.

      In the second journey, he has to rise from this state and enter into the Bhagwad Tattva, in other words we can say ‘Journey from manhood to Godhood”. Here his attraction towards worldly objects reduces and the grace of God, in the form of Guru, enters ones life. This is the ascent towards Godhood. Thus at the start one works as per the directions of Guru or the instructions received by ones heart. Then he rises upwards. Slowly he separates from the gross realm and moves into the subtle realm. Then moves into the Karan Jagat (causal world). In the end, Atma (soul) detaches from mind also. First Manomayakosh is transcended and later Vighyanmayakosh. Thus all the connections of the world get severed and development of Aishwarik Shakti takes place. In the end mind and the greater mind both are removed and one gets face to face with God, Sakshatkaar is achieved. In this state, a Sadhak, or Yogi, starts feeling himself as the form of God. This is a state of God Realisation. One gets a feeling that I am Brahm and controller of the cosmos. This is the full development of Bhawad Bhav. When spiritual life is fully developed, then one enters Divyabhav or divine life. Achievement of this kind of life is God Realisation and here the second journey ends.

      The world is dynamic. Hence, after the above state the movement of Atma persists. After leaving behind Jeev Bhav and on attainment of Bhagwad Bhav, one still keeps on moving inside it. This is called the journey within God. In this state first one gets down from the Godhood in to human form and then again is lifted into the Godhood state. Then Atma stays there for a long time.

      In the first journey, grossness is removed and human nature is realised. In the second journey, human nature is left behind and taking the help of Vigyanmaya – Anandmaya path Bhagwad Bhav (Godhood) is realised. In the third journey, by establishing in the Godhood further research on the state is carried out because this state is an exceptional mystery. One tastes it in human form. This can be seen in static as well as dynamic form. With dynamic sight, one realises innumerable movements in the limitless realm. This is the mystery of the third journey. Normal thinkers explain a static state after second journey but the thinkers of non-dual Shakt path believe in the experience of further movement inside the Mahashakti.  
                            From letters…contd…..Om! 

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