Completeness (Poornatva/पूर्णत्व ) of Chakra piercing:
Any power which has to stablilize, must have a base on which it must rest. This base on which any power is made to rest is called Yantra/ यन्त्र. Since all the alphabets known as Matrika shaktis are also different powers, they also need a base on which to rest. A group of matrikas shaktis’ which rest in a particular yantra is known as Chakra. Mooladhar chakra or yantra has 4, Swadhishthan chakra or yantra has 6, Manipur chakra or yantra has 10, Anahat chakra or yantra has 12, Vishudhi chakra or yantra has 16 and Ajna chakra or yantra has 2 matrikas in it. These matrikas separately or by mixing with other generate different vikalps (विकल्प)/ vrittis (वृत्ति)/ propensities in our mind.
These vrittis has to be melted (vigalit/ विगलित) and this is achieved with the help of ‘heat/ taap(ताप)’. This heat is not generated from any other outside fire but inner Chid agni (चिद अग्नि) or fire of kundlini. Hence awakening and raising of Kundalini is essential for this process to initiate and culminate into victory over jeev bhav. For moving upwards mind (मन), pran (प्राण) and chid agni (चिद अग्नि) have to join together. When rising from chakra bindu, it first appears in mooladhar chakra, it melts the four Vam (वं), Sham(शं), Shham(षं) and Sam (सं), alphabets or matrika shaktis, as a result of which gets converted into naad (नाद) and they move into the bindu of the chakra. From there, they are sucked up through Sushumana into the Swadhishthan chakra from below. When chid agnin reaches into the karnika of Swadhishthan, then it again melts the 6 matrika shaktis located there Bam (बं), Bham (भं), Mam (मं), Yam (यं), Ram (रं), Lam (लं) converting into naad (नाद), they all now move into swadhisthan chakra bindu. Thus the chakras become empty and bindu of lower chakra (mooladhar) merges into the bindu of upper chakra (Swadhishthan) with all its matrikas. Thus all the five chakra bindus and matrikas are to be merged into one entity. From 5th Vishudhi chakra, shakti is again moved upwards into the 6th chakra of Ajna having two petals with alphabets Ham (हं) and Ksham (क्षं). Thus all the 50 matrikas are collected into bindu of Ajna and bindus of lower five chakra merge into the bindu of Ajna. When they are further raised and merged into Bindu above Ajna, third eye opens or awakening of Ajna chakra. Opening of third eye, represents, losening of Jeev bhav and attainment of Shivabhav (शिवभाव). This is because Jeev does not have three eyes, only Shiva has. This is also known as death in Kashi (Kashi Mrityu/ काशी मृत्यु ). Here all the fifty matrikas has been converted into Naad (नाद). In the base of all this, is power of Guru. From here movement towards Sahasrar (सहस्रार) is initiated, that is known as movement towards attaining Paramshiv (परम्शिव) state.
From Naad (नाद) in Bindu (बिन्दु) above Ajna (आज्ञा) light arises, which is seen in the jyoti mudra (ज्योति मुद्रा) by sadhak. This light is in the form of a circle and as the sadhak progresses in his sadhana, it converts to a square. We can say that the form which was earlier bound by circle becomes formless like disappearing banks of a river. The effulgence spreads every where. By entering in to this effulgence, jeevhood gets removed for ever and one establishes in Shiv state. Ego gets decimated, body consciousness removed, establishment of self in unnatural state or real state. Now only, Upasana is possible. Without becoming Shiv, how can one do upasana of Shiv. A jeev cannot do upasna of Shiv.
All the six chakras lie in Vyashti realm and after piercing them, one enters realm of Smashti. Gross body, pran, mind, intellect etc. are all gross parts of atma. Humans, right from their birth are guided by all of them and in fact making them more and more prominent in their lifes. Till we get rid of them, we cannot enter the true path of self realization. For treading path of pure truth, one has to separate body consciousness from atma. This is not possible till we develop real knowledge through opening of the third eye. All chakras are bindus and they must be merged into one above Ajna chakra (आज्ञा चक्र) to achieve the desired state. When all the six bindus are merged Pragya Chakshu (प्रज्ञा चक्षु) or third eye opens. One achieves vishudh (विशुद्ध)/ pure-jyoti/ light (ज्योति).
Entering bindu of above jyoti, one leaves Vyashti realm behind and moves into Smashti realm. For understanding it better, people have referred to Vyashti, Samashti and Mahasamashti respectively. Vyashti means human body or pind (पिण्ड), Smashti means Brahmand (ब्रह्माण्ड) which are innumerable and Mahasamashti means collection of innumerable brahmand (ब्रह्माण्ड). This is the limit of Bhav Samashti (भाव समष्टि). After this there is another Shunya (शून्य) or space. There is no bhav existing in it but it is still under creation. When we move from Vyashti to Samashti, we pass a shunya and when we move from Samshti to Mahasamashti, we again pass through a shunya called Charm-Shunya (चरम शून्य).
By piercing of the 6 six chakras, we gain entry to Smashti realm. For example when a child is not born, he lives in the womb and for him that is a realm/rajya (राज्य). When he is born, he comes out of the womb and enters the realm of time of kaal rajya (काल राज्य). Now he cannot go back into the womb of mother. Till yogi has to stay in the mortal frame, he cannot go beyond, for which overcoming his comes his ego is required. But its not possible to decimate Ego, it persists how ever subtle it may become as yogi goes higher and higher. Vyashti ego is gross, when he transcends it, subtler Smashti ego appears , after it more subtle Maha Samashti ego comes. When yogi pierces all the six chakras then attaining cosmic ego upper journey is continued. There also many centres like six chakras as explained earlier exist. Yogi keeps on transcending them and acquires more and more awakened conscious state. Knowledge dawns, when third eye is opened and after this great knowledge arises. When one transcends the realm of knowledge to enter the realm of great knowledge, he pierces the upper Bindu of brahmand. This only is the opening of eye of knowledge of cosmic-purush. When this eye is opened, one can see the path leading to great knowledge realm, which realm of whole cosmos.
Visualize many islands in an Ocean, which can be named as Karan samudra/ कारण समुद्र (causal ocean). All the islands can be perceived as different Brahmands or cosmos. Collection of all these islands, which divide the ocean in many parts can be known as Mahasmashti (महासमष्टि) of islands. Even by stationing on the top point the cosmic bindu, one becomes aware of smashti realm of great knowledge (mahagyan). For this, eye of knowledge of brahmand located Purush has to open, transcendence of that realm has to be achieved, middle shunya (between Smashti and Mahasmashti) has to be pierced and then various realms can be approached. This mahasmashti can be called Adi Srishti (आदि सृष्टि) and causal ocean can be termed as Great space or vyom/व्योम or akash/ आकाश in which various nakshatras are seen.
From the ignorance of Vyashti, ignorance of Smashti is more subtle. From smashti, maha smashti ignorance is more subtle. Though subtle ignorance is still ignorance but ignorance of Mahasmashti is the basic or causal ignorance. Purush of Mahasmashti is called Adipurush (आदिपुरुष). This Alone is to be called Jeev (जीव). After this, there is no jeev bhav. This jeev alone is reflected as innumerable jeevas. After transcendence of Mahasamashti, the knowledge developed is complete knowledg and this is called Atmagyan or knowledge of atma.
Without going to the other side of the causal ocean, this ego (aham) cannot be experienced. This ego without a second, is divided into aham (अहम) and idam (इदम) later. Thus in order to complete the knowledge, one has to pierce all the Shunya/ शुन्य one after another. After it, Maha-shunya/ महा शुन्य and Ati-maha-shunya (अति-महाशून्य) also exist. After Atimahashunya (अति-महाशून्य), there is no more shunyas. This ati maha shunya/ अति महा शुन्य is called Charam Shunya/ चरम शून्य. From the point of gaze of duality, no piercing of Shunya can be achieved here, hence chit and achit togetherness, jeev and Ishwar oneness is not experienced here. But yogis who are able to pierce this also, they remain totally detached, as there is no place of Idam/ इदम many here. The entry point to this space is called Bhrmarguha/ भ्रमरगुहा. It exists between Charam shunya (चरम् शून्य) and complete truth (परम सत्य). Here there is no division of day-night, chit-achit, creation-annihilation etc. Time becomes a servant here, which is always at the beck and call of the Guru, it is the real realm of guru…..Om!
Renderings from Tantrik Vangmaya mein Shakt Drishti, written by Gopinath Kaviraj and translated into Hindi by Pt. Hans Kumar Tiwari.
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