Basically Shakti is ONE but from the perspective of different deeds, it is divided into three forms. This triad alone in the world does atmaprakash of various things. After acquiring of this body with the help of these three energies, one performs the karma in this mortal frame and opens up the path which leads one to BEING HUMAN. These three shaktis are Karm shakti (dynamism), Gyan shakti (knowledge) and Bhav shakti (Emotion).
Karm shakti is a great power. This is a strong power (shakti) without Maya; while Gyan shakti is Maha-maya and Bhav Shakti is Maha-maha-maya. Gyan and Bhav shakti are not without maya. In the sight of a yogi, karm shakti holds a very important significance even though it is without maya. For entering into any path, attaining yogic powers in it, for all this upasana, karm shakti is essential. A jeev is covered by pains and pleasures, different kinds of base impure thoughts and sanskaars shows that he is in a very gross state. If attainment of purity and annihilating of jeev bhav is not acquired, one can never dream of moving on the path of yog and till achievement of such a state, karm shakti is essentially needed for purification of oneself. By overlooking karma, one can never enter the realm of knowledge. Divya gyan (divine knowledge) cannot be gotten from shastras (scriptures). One cannot attain swabhav siddhi without performance of karma. At the base of all worldly creation is the karm shakti. Until one transcends the creation, one has to be subjected to karma shakti. After transcending the worldly creation, one has to seek support of Gyan shakti with whose help one can possibly stay free of life force (pran) and intelligence (chaitanya)! That is, the ultimate goal of a Yogi is non-achievement of pran and intelligence. If for a moment, we agree that the yogis ultimate goal is pran or chaitanya only, then after realizing the truth, there will be no purpose to walk on the path of yog further. In such a state along with attainment of purshottam, karm gets finished i.e. Gyan annihilates karma. Hence no duty is left to perform.
Actually this state will never convert into the ultimate state. After Gyan shakti one has to develop Bhav shakti. Otherwise at the time of pran sakshatkaar, mind cannot be sustained. That is why till date, the doors to the realization of being human in the real sense, are still closed. As earlier explained when Karm shakti joins with Gyan shakti, only then one attains Bhav Shakti. Without Bhav shakti one can never reflect on the self. With the help of self realization, a yogi can remain for a long duration of time. Karm shakti helps in the annihilation process. Once one gets free of Karm shakti, the process of annihilation will disappear. Gyan shakti will help to have darshan of Pran. But this pran darshan alone is not powerful enough to annihilate the process of sanghar itself. It is clear that with Gyan one gets aproksh (unfathomable) darshan of Chaitanya and body remains under the web of mortality. Knowledge in itself cannot help the bearer to attain immortality. The movement of chaitanya in our body is done only by the mind. If the mind is not enlightened then how can our body be? There are various methods by which the mind is annihilated, the same methods help one in overcoming the body complex also. Actually both the mind and body are not powerful enough to remove their ignorance and with time they join with chaitanya. Body becomes food of kaal (time) and nothing can keep track of mind. The connection of deh (body), pran and mind breaks for a long time. Knowledge is not enough to give victory over death. Victory is achieved only with nijasvaman and that is the entity of bhav shakti. Hence one has to complete the karma up to bhavshakti. In the absence of the realized mind (nijasvaman), one has to fall under the realm of kaal and annihilation becomes inevitable. As long as the body is attached to us, our connection with karma is kept alive. This path is the path that provides company of the guru.
To achieve awakened pran shakti one has to follow the path of karma shakti. With sadhna of karma shakti, jeevbhav remains forever. This is a gross state and rise of budhi in the chitt is inevitable. Karm should be performed without any attachment and all kinds of thinking, faithlessness, doubt etc all such bhavas should be totally removed or else the karm will not be NIRDOSH (faultless), but it becomes SADOSH (with fault). Even if there is an iota of impurity in the karma discharged, one will not get the desired fruit. It is said that in the process of performing karmas in a jeevbhav with the help of karmashakti, grace, even SADOSH karma also bears fruit like NIRDOSH karma. This is the effect of karma shakti or grace of the Mother. For this one has to make karma shakti happy with seva (service).
Taking everything in stride, one has to perform karma and as a result pran is achieved. Though SERVICE is a very simple thing but still it is extremely difficult to perform. One who performs karma is having a physical body. By seva everyone gets satisfied. We must perform seva of the human form of kumari (one who is young and has not entered into her cycles yet) taking her as a personification of Adyashakti without any doubt in our mind. ‘Sevadharmah Paramgahanh Yoginamapgamyah’. As chaitanya is there in our mortal frames, similarly chaitanya is there in the divine beings also. By doing service to that chaitanya one has to receive Prasad. It removes the impurities of the gross and ignorant body. While residing in the realm of bhav, bhav itself is yog but yog is not bhav form. The Subtle world is operated through bhav. Thus by seva, all impurities are removed and our body becomes a fit receptacle for Gyan to descend. This ascent from the realm of karma shakti into the realm of Gyan is very significant for the jeeva. When these two join in the body, the path of Bhav shakti opens. The work of Gyan shakti finishes here. This force cannot move further upwards, because with the company of Gyan shakti, one cannot get admission into the realm of Bhav (emotion). It is difficult to perform any work with Chaitanya pran shakti in the body. This is because as the Chaitanyta of pran arises in our body, we become nishkriya (actionless). Due to this stillness of action, further movement is arrested. Is it possible to enter into the Paramsatta which is beyond Kram, beyond Gyan and beyond nishkriya bhav? Both karm and Gyan cannot enter this realm. Only a mahayogi can enter it who has understood the concept of Kshan (moment). After realizing the goal of karm shakti in kshan and after development of Gyan shakti, when one generates bhav shakti in the presence of virat realized yogi guru, only then the path of kshan is clearly understood. In ancient times yogis were well informed about the intervals inside kaal. Vyasdev clearly indicated Kshan as natural; and kaal as an unnatural phenomenon. In the state where Chitvritti is made to rest and Budhi also is not active, at that moment kshan arises. But this principle is not as per the Akhand Mahayog philosophy.
With the help of the above shakti triad one realizes one's mind. When maan, pran and deh are separated Chaitanya swaroop abodh (ignorance) is achieved. As per one's thinking philosophy, this is a state beyond our body. While as per another philosophy, it is a little inkling of Kaivalya. In the natural process, annihilation of mind is not essential, but one has to realize it with the help of a special karmic method. This controlled realized mind has to be joined with realized pran to enable entry into the realm of vigyan. Pran is Sun and mind is Moon. Without equanimity (samanjasya) in these two, the above entry is not possible.
By accepting death the above state cannot be achieved. When there is no body then how can we look for mind. Vyashti (bodily) chaitanya will like to go into Smashti (Cosmic) chaitanya and in such a state eternity of atma cannot be stated. In the shastras the concept of Sambhav of Shiv-Shakti, many conjoined yogic states of Ha and Tha have been explained. In the worldly scriptures, the form of mind which has been explained, disappears for a long time on realization of pran.
As compared to Pran, mind is not weaker. Kshan is the place from where mind arises. Being in the state of kshan for even one lakshya, great power is generated in the mind. (I think that is why it is said that tratak/dharna in yog leads us to stronger will-power) Then alone it will be able to pierce the body and join with cosmic pran shakti.
Seva is very much essential, because of it alone one achieves Bhav shudhi. By karm one gets away from yog. By following the yogic path, one has to join gyan with bhav i.e pran and mind. Due to this joining, the paramvastu (greatest thing) will dawn and it will help in bringing us in proximity to paramshakti. Thus eternity will descend into this mortal frame. This is the process of Akhand mahayog. Without karma, prakriti cannot be achieved. When the state of cosmic prakriti is achieved in completion, only then we can say that the karma has been fully realized and only then the right to enter into the extremely subtle world is provided. Partial nature is the main obstruction in the path of great knowledge. Without winning over cosmic nature, nature will not provide us a clear path to cross over it. Till the idea of body complex remains established in our mind, thoughts are bound to arise. We must clear all doubts and for this we need the help of great power. Till grossness is removed the concept of real Seva is a distant dream. Thus kumari seva is considered essential. This is done for 17 months. After this one has to perform 9,100,000 mantra jap. With the help of it one gets Sidhi. As per Gurudev ‘JAPATSIDHIH’. Then alone one gets divya drishti. On completion of karma, the level which is achieved is called Guru or Isht. One gets the power to imbibe great force of Guru Tattva. The bases for it is a thoughtless and doubtless state of mind. In the absence of thoughtless state, realization of pran is not possible. Karm shakti is gross and hence at that time help of gross seva of kumari is needed. But knowledge is subtle or we can say that gyan/guru is subtle and karm/disciple is gross. On achieving the goal, grossness of the disciple is removed and this is the Paraavastha of knowledge and the whole world is seen in sakshi bhav, drashta bhav or as a mere witness. But the seer still observes the scene. Though the scene is not different from the seer, maya has great effect. The scene, which is one with atma, is seen as different from it. By the dawning of real knowledge, maya is removed and the whole creation is seen as an extension of one’s own self. In this state, only the Seer is left and the world disappears. This is the partial effect of Gyan shakti. The work of gyan shakti has not finished even yet. Now proof is required. Till the proof is received, gyan shakti does not leave the goal and this is a very difficult task. In the second seventeen month sadhana, this work is finished. Disappearance of Gyan is the end of Vedas or natural Vedant. Thus by dawning of this vedant only, karm beyond gyan is realized. One who has achieved it is called PRAAMAN Siddh. In this state, one can get into the subtle body, move into the gross body, have knowledge of similarities and dissimilarities of gross and subtle, and the possibility of realizing the cosmic shakti is possible. To realize this state, one has to let go of all the worldly attributes. During this period 91 kinds of bodies are experienced on the karm path. Till one knows each and every power which works in various parts of our bodies, ones sadhana is not complete. Thus in the second seventeen month sadhana, along with karma, gyan karm is also finished.
In the third seventeen month sadhana, bhav shakti is worked upon. After completion of pran shakti work and arising of complete gyan shakti is the state of bhav shakti. Here realm of knowledge beyond knowledge itself turns into the realm of bhav. Then Guru1, disciple2, service3, karm4 and knowledge5; all the five join together and thus body parts of mahamahamaya shakti start developing. Formless shakti starts manifesting in full form. What is the duty of pran in respect to gross is realized in pran shakti. Karm has to be performed in the middle state of passage from gross to subtle and back from subtle to gross. This is the state of Mahabhav. This passage from subtle to gross and gross to subtle is left in mahabhav. (Some work has to be kept pending. Because without realizing incompleteness of us, how can we be able to perform karma. Without karma we cannot perform Seva, which is essential).
The world gives Pran or Chaitanya a very high place but it is not a real thing. Swabhav, manushyatva and man, these three are special entities present in the body. After completion of karma of subtle pran, one has to discharge the karm of mind, hence again one has to perform karm of Shant Mahakaal. This is done in the third seventeen month sadhana. As an effect Kaal gets annihilated, the path of mind is freed and the doorway to the Mother is opened. Now only one has to cry for Her and She will appear.
..Rendering from the letters of Gopinath Kaviraj ji into English.Om
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