Under the heading of Chakra Piercing Part I and Part II, we discussed various aspects regarding the kundalini and its rising, piercing various energy centres called Chakras. From there, we concluded that Naad is an extremely important part of it. Hence, naturally understanding of same becomes essential for any serious sadhak. During this article, we will try to go deeper into this subject, so that we get a better grip on our spiritual practices.
We understood that 'Vrittis', arose from 'matrikas or Varnas', matrikas from 'Naad', Naad from 'Jyoti' and Jyoti from 'Bindu'. Bindu itself is known as Kundalini and it comes from Para. Varna is the snare which binds our mind to maya, so to get free of these snares is first objective for a sadhak for freedom from maya. During creation process, first Bindu is formed and then whole creation comes out of it, in the same manner during process of annihilation every thing merges into Bindu and Bindu into Shunya. This cannot happen till the source of Vrittis i.e. matrikas or varnas are not converted into Naad. That is why it is said that understanding of naad tattva is extremely important.
We agree to the presence of Purush and Prakriti or Shiv and Shakti during the process of creation. During earlier articles, we also discussed concept of Panchdashi, Shodhashi and Saptdashi. Fifteen kalas of prakriti come under Panchdashi, when it Shiv connects with its Shiva, Shodashi gets established but when it is realized that Shiva too is also Shakti, this represent the 17th tattva or Saptdashi. Shakti in its earliest manifestation of Saptdashi state had two flows: 1. In the form of Swar, which are represented by vowel Beejas or seeds; 2. Second is the collection of consonants/ Vyanjans. Swars are also called Shiv or seed and Vyanjans are called prakriti and yoni or womb.
Purest tattva of Shiv is established in grosser form in Atma as 'Paravaak/ परावाक'. On the level of pure knowledge, mixing with maya or illusion, it exists as mantra or mantra devata or mantra guru. In the realm of illusion it exists as Varna or alphabets. Through Pashyanti (पश्यन्ति), Madhyama (मध्यमा) and Vaikhari (वैखरी), it becomes usable. But at the start, they (alphabets) do not have any power. Only when they are provided with power, they can give Bhog and moksha/ मोक्ष (ultimate freedom). All this happens in a moment. Those who have sakshatkar (experience), they alone can be a witness to all this play. This is the state of highly qualified sadhaks.
In case of lesser qualified sadhaks, they pass through a particular sequence, for them Satark (सतर्क), Sad guru (सदगुरु) and Updesh (उपदेश) / sermon is essential. For them the basic impurity, 'I am' has to be removed. Impurity can only be countered with Purity. Only when grace of lord falls on the sadhak this impurity gets removed. Then one enters partattva. Partattva/ पर तत्त्व is independent of pure of impure vikalps or alternatives. Agam is pure truth. When guru gives strong Shaktipat (शक्तिपात) which is given by guru from Agam, then Satark arises. Flow of this satark is knonw as Bhavana (भावना). We can say that flow of unblemished , without doubt, pure alternatives (विकल्प) is known as Satark (सतर्क).
Sadhaks who have still lesser qualification, for them the above proces is not workable. They have to undergo another step sequence: 1. Dhyan or meditation which is the work of intellect (budhi/ बुद्धि); 2. Uccharantamak or spoken of varnas which is the work of Pran and 3. Kriyatmak or action orientation, which is achieved through physical body and senses. 2nd and 3rd are the activities of physical body and 1st is of intellect, hence higher than those two.
The One pure Samvit/ सम्वित्त, for the purpose of play, divides itself into many. This division is because of some lack (because if one is satisfied why would one change), hence is known as Shunya/ शून्य. The lack is absence of all dharm-adharm (धर्म अधर्म), good-bad, klesh/ क्लेष etc. One who acquires this state is known as Shunya pramata (शून्य प्रमाता). Since mind is not here yet, one cannot experience it.
When the above shunya becomes outward oriented, it converts to Pran, one who carried pran is know as Pran Pramata. This happens only when Shunya pramata experiencing some dearth, attracts things other than its self. Thus an outward tendency is developed. This preliminary stage of spandan or vibration is called Pran prasar/ प्राण प्रसार (spread of pran). Thus Chitanya (चैतन्य) or conscious after developing Shunyata a (स्पन्दन)s earlier, now develops the form of life force/ Pran (प्राण) becuase intellect needs support of pran to establish itself. We have discussed in previous articles that for any shakti or power to descend, sone kind of platform is needed, which is also called a base, which is tantra is known as Yantra. Thus for Pran, this yantra is physical body. Speech, Uccharan (उच्चरण), upward movement is known as pran.
Pran though is gross but it can certainyl help us attain subtle. One who has pran, has ego and one who has ego has desire for knowledge, which leads to action and for action a physical body is essential. Hence working thorugh our physical body, we through the process of Uccharan, attain self realization. Thus pran which seem to be gross, is infact free-chit-shakti of the lord. Basic dharma of Pran is Ucchar (उच्चार) or upward movement. Its has two attributes,
1. General vibration of vrittis without any duality,
2. In the form 5 parna {Pran (प्राण), Apan (अपान), Saman (समान), Vyan (वयान) and Udan (उदान) respectively}.
First is the cause of second and it keeps the physical body under control. Body though unconscious is expereinced as conscious. From the movement of the pran an incesant sound is generated which is called Anhat Naad (अनाहत नाद). It resides naturally in the heart of all living beings. All varnas are present in it in an unseen manner. These varnas are responsible for creation of words, sentences and language etc.
Anahat Naad is represented by 02 seeds or beejas, Ham(हं) and Sah (सः). Ham is known as Param Purusha (परम पुरुष) and Sah is known as Prama Prakriti (परमा प्राकृति). When we go deeper into the seed or pran, we arrive at the first vibration of the Chidakash (चिदाकाश). Vibration of Chidakash arises becasue of the yoga state of Purush and prakriti (पुरुष-प्राकृति). This alone is the power, which takes all the forces of the creation in its fold. From this only, the trade of inhalation and exhalation is manifested. Ha-kaar (हकार) is outward flow, of Shiv dhara (शिव धारा) or Nirvana dhara (निर्वाण धारा) while Sa-kaar (सकार) is inward flow, Brahm dhara (ब्रह्म धारा), Hans flow. The controller of these both flows is sitting in Kulakul or Sahasrar chakra in the form of Param Hamsa (परम हंस). This is known as Ajapa mantra and is being chanted by jeeva 21,600 times in 24 hours, 900 times in an hour.
During process of creation, Shabd (शब्द) travels from Paravak (परावाक) to Vaikhari while in the reverse process i.e. process of annihilation it travels from Vaikhari (वैखरी) to Para (परा). Vaikhari issues from mouth and heard through our ears, hence it involves desire and ego both. After repeating the guru mantra, a state comes when one does not have to chant the mantra, as it is heard clearly on its own without any effort. This is known as the preliminary stage of mantra realization.
Perentage by which mantra is energized by that very percentage idea that 'I am the doer' becomes less and less. This is known as Vakr gati (वक्रगति) in tantra. Following of Ida-Pingla (इडा-इङ्गला) infact is known as Vakragati (वक्रगति). When by dint of Sadhana the opposit flow of Pran (प्राण) and Apan (अपान) is made equal then madhya nadi/ Sushumana (सुषुमना) opens, kundalini awakens and starts moving upwards in Suhumana and this is called real 'uccharan/ उच्चरण'. Movement in Sushumana is known as Saralgati (सरल गति).
With awakening of kundalin mind and Pran attains sanskaar. Kundalini is shabd matrika (शब्द मातृका) or Bindu (बिन्दु) or Shudh sattva/ pure truth. When mind and pran face upwards, then they get agitated and Naad (नाद) gets generated. The support of Naad is Sushumana (सुषुमना). After piercing all the chakras it rests, this point of rest above the crown/ brahmrandhra (ब्रह्मरन्ध्र) is known as Naadant (नादान्त). After merging here it appears in the heart of all the jeevas.
Thus before the appearance of Anahat Naad (अनाहत नाद), activity of Ida (इडा) and Pingla (पिङ्गला) gets reduced and many different called soothing naads are heard. These different sounds are of 9 forms. Rising of continuous naad is indication of madhyama vaak (मध्यमा वाक). Actually, these are not actual naad, sadhak must dispossess them. Still the jyoti does not become stable. All naad, they are impediment in the path of his evolution. One should always seek refuge in param naad. Slowly the gaze becomes interiorized, heart gets purified, lotus of the heart develops and opens upward. All the above naad do the work of Bhoot shudhi (भूत शुद्धि), Chitt shuddhi (चित्त शुद्धि) and Nadi Shodhan (नादि शोधन). Then all sounds disappear, tamas (तमस) bhav is removed and mind merges in to anahat naad (अनाहत नाद) in the heart. On disappearance of all kinds of sounds, in the inner sky or chidakash, a jyoti mandal arises like outer sun in the sky. This is a symptom of nearness of Pashyanti vaak (पश्यन्ति वाक). We can say that as the naad converts into particles of light, jyoti becomes stronger and stronger. First the jyoti is in the form of a bounded circle with well defined circumfrence and central bindu. As effulgence becomes more and more, its circumfrence melts away and a vast boundless ocean of effulgence is seen. Thus, we can say that the naad converts to light, hence more naad is there in the state of Pashyanti (पश्यन्ति), lesser effulgence will be seen. On seeing of complete effulgence, no naad will be heard by sadhak in his right ear. When there is no naad, it means mind is overcome and that is considerd the position of mantra sakshatkar. This is exhibition of Shodashi or shodash amrit kala.
In Vaikhari there is difference between word and its meaning, in madhyama some time it is there and some time it is not there but in Pashayanti there is no difference at all, that is why its called mantra sakshatkar or realization of mantra. After this only completeness develops and atma prakash is achieved. Paravak is parmeshwars param shakti and one with it. In Pashyanti unbounded jyoti is experienced, when one is able to pierce this in the chida kash then self effulgence dawns. Then even chidakash disappears.
But as the light in jyoti mudra will diminish, naad will reappear. This reappearance will keep on happening till one will not be able to cross the bindu and thereby enter Brahm nadi (ब्रह्मनाडी). Thus from Vrittis (वृत्ति) to Naad, Naad (नाद) to Naadant, Naadant (नादान्त) to Jyoti (ज्योति), Jyoti to bindu and Bindu (बिन्दु) to Paravak (परावाक), this is the path of evolution of sadhak to become a yogi. Paravak itself in known as Brahm-form-realm of Sun and to establish in one'sown self after its piercing is the fruit of great knowledge or mahagyan. ....to be continued to part II. Om!...............................for more such readings, please go to shaktanand.blogspot.com.
from Tantrik Vangmaya Mein Shakt Drishti, written by Pt. Gopinath Kaviraj and translated into Hindi by Pandit Hanskumar Tiwari.
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