Atma Tantra

We usually talk of 64 tantras. 64th tantra is the ultimate freedom while 63 lead to it. The ultimate atma tantra, 64th is attaining of ultimate freedom, which is what we call final emanicipation, moksha, deliverence or atma siddhi. Before this, play of many siddhis. 

In the same manner, Kaulachar (कौलाचार) also passes through seven stages or sapt bhoomika (सप्त भूमिका). From Diksha (दीक्षा), Abhishek (अभिषेक), to Poorn Abhshek (पूर्ण अभिषेक), Kram Diksha (क्रम दीक्षा), Samrajyabhishek (साम्राज्याभिषेक), Maha Samrajyabhishek (महा साम्राज्यभिषेक) and Atma Diksha (आत्म दीक्षा). Poorn abhishikt sadhak is genrally considered guru level evolved sadhak or who can give diksha though it depends upon permission form one's own diksha guru. Only upon his instructions such step can be taken by a sadhak. 

The above seven steps are movement from completion of karma or action and realization of complete grace or kripa (कृपा). First sadhak performs various sadhanas under different dikhas as per guru's instructions, acquires various shaktis and thus expereinces the mother divine's powers or omnipotence attribute. Then he realizes Her omnipresence or vyapakta (व्यापक्ता). This vyapakta or spread is exprienced both outside and inside as well. After this sadhak firmly believes that She pervades the whole universe and thus gets totally fixed in Her. When he expereinces that she alone is living inside him too, his own ego mechanism falls. He realizes he is not the doer but she alone is the instigator, she alone is the doer, she alone is the fruit giver and she alone is the taster of that fruit too. When such an experience is attained then he falls from the state of being a doer (कर्ता भाव). The moment this happens, grace descends on the sadhak. This alone is the seventh state mentioned as Atma Diksha (आत्म दिक्षा) in the Kaulachar.  

After Poorn Abhishek (पूर्ण अभिषेक) comes Kram Diksha (क्रम दीक्षा), it is considered equivalent to the state of Dandi Swami (दण्डी स्वामी). After this comes the Samrajya Abhishek (साम्राज्याभिषेक). It is considered as state of a king who has his own area of control (साम्राज्य). In his area, he does not have to work anything for himself but Mother takes care of his requirement. He becomes a messanger of the Her and simply adheres to Her instructions. After that comes Maha Samrajyabhishek (महा साम्राज्याभिषेक), in this the area of operation of the sadhak becomes much wider and in that area now, Mother takes care of his all requirements while he is devoted to Her work all the time. Last of all is the Atma Diksha (आत्मदीक्षा), where the sadhak becomes a perfect instrument of the Mother to work through. All his outer movements stall, he is continuously experiencing Her presence inside out. Now nature works through him and he is only a conduit for the Mother or the Isht (इष्ट). Transcedence of mind takes place, personal ego is demolished. In yog it is said to state of 1/512 unit of mind (which s considered a no mind state though even if it is 1/ infinity, it can never be zero), if we consider mind as having unit when it is operating in average human being in the mayic world, in such a state mind is considered to be negligible. In this state, sadhak simply sits, all his outer activities disappear, where ever he is that place becomes a teerth or sacred place and whosoever has his darshan their desires are automatically fulfilled......Shaktanand(शाक्तानन्द)। 

Spiritual Path (अध्यातम मार्ग), Action (कर्म) and Grace (कृपा)

 

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Through Agam path, taking support of action one reaches the goal. But for performing karm or action, one need to have ego. Egos (अहंकार) are many kind like Body ego (शारीरिक अहंकार), Action ego (कर्म अहंकार), Mental ego (मानस अहंकार), Senses ego (इन्द्रिय अहंकार), Intellect ego (बुद्धि अहंकार) etc. The ego is negated by performance of karma. By diminishing of ego the need to perform karm also get finished. After this does and don’ts do not matter.

Chitt Shakti (चित्त शक्ति), present in the inner most place of jeeva, which was lying dormant gets awakened. This is the preliminary state of awakening. In general language this state is known as rising of Kundalini. On getting awakened Shakti travels upwards or becomes urdhavretas (उर्धवरेतस). With this upward flow, अचित्त/ Achit (unconscious or insentient state) taking चिदात्मक/ chidatmak (pure consciousness, supreme spirit) form joins the Chitt (चित्त). Thus jeev attains Shivahood (शिवत्व).

For a beginner on the spiritual path, आणव उपाय/ Anav Upaya (remedy or strategy) is used, for middle developed practitioner शाक्त उपाय/ Shakt upaya (remedy) is used and for higher sadhaks शाम्भव उपाय/ Shambhav Upaya (remedy) is used.

Even on acquiring the state of Shiv one has not realized completeness (पूर्णत्व). This will happen only when the jeeva realizes that he/ she is Shiv. When this happen complete realization dawns.

Here power (सत्ता) and Realisation (बोध) co-exist and ‘Anand (आनन्द)’ is realized. It is essential to perform as per the instructions of the Guru or scripture. By performing selfless action, Chitt (चित्त) gets purified, then Prameshwari Shakti (परमेश्वरी शक्ति) gives support, this is known as Kripa (कृपा). Kripa (कृपा) or grace and Karm (कर्म) or action both are relative. At start Karm and in the end Kripa. Some experience karm or action through grace (कृपा) and some are given grace (कृपा) through action (कर्म). When lord himself is attracted and appears near the sadhak, it is called Great Grace or Mahakripa (महाकृपा). ……… Shaktanand (शाक्तानन्द).

Anu (अणु) and Sadhana

It is said that when a Guru gives diksha (दीक्षा) to a disciple, first he attracts all the 49 anus (अणु) residing in the disciple into his own. (guru's) body. Purifies them inside himself and replants first 8 anu's back in the disciple. Our whole aplhabet series can be divided into 8 parts and hence are called ashtak varg, namely, अ(A), क(Ka), च(Ca), ट(ṯa), त(Ta), प(Pa), य(Ya), श(ša); All the alphabets comprise of three categories/ series, one is vowels which are 16 in number, namely, अ(a)-आ(ā), इ(e)-ई(ē), उ(u)-ऊ(ū), ऋ(Ri)-ॠ(Rī), लृ(Lri)-लॄ(lr), ए(E)-ऐ(Ai), ओ(O)-औ(Au), अँ(Am)-अः(Ah), comprising of plut and deergh of each alphabet couple and other are consonants out of which 25 come under the aspect of Sun and 9 come under the aspect of fire or agni. Detailing of these varnas are not under scope of discussion here. They are connected with sadhana in a sadhak.  Naturally then one starts thinking as to what these eight anus might be.  As per Srishti Shastra,

a.

8 bindus (बिन्दु) = 1 Suksham-Ati-Suksham (सुक्षम अति सूक्षम) Renu (रेणु),

b.

1 Suksham Ati Suksham Renu (सुक्षम अति सूक्षम) = 1 Suksham Renu (सूक्षम रेणु),

c.

1 Suksham Renu (सूक्षम रेणु) = 1 Renu (रेणु)

d.

8 Renu (रेणु) = 1 Suksham Ati Suksham (सुक्षम अति सूक्षम) Pramanu (परमाणु),

e.

8 Suksham Ati Suksham Parmanu (सूक्षम अति सूक्षम परमाणु) = 1 Suksham Parmanu (सूक्षम परमाणु),

f.

8 Suksham Parmanu (सूक्षम परमाणु)=  1 Parmanu (परमाणु)

g.

3 Parmanu (परमाणु) = 1 Trasrenu (त्रसरेणु),

h.

9 Transrenu (त्रसरेणु) = 1 Suksham Ati Suksham Anu (सूक्षम अति सूक्षम अणु),

i.

8 Suksham Ati Suksham Anu (सूक्षम अति सूक्षम अणु) = 1 Suksham Anu (सूक्षम अणु)

j.

8 Suksham Anu (सूक्षम अणु)= 1 Anu (अणु).

The combination of realm of Anu's is called 'Bhav jagat/ भाव जगत'. Residents of this place live in bhav/ भाव, hence yog/ योग is called Bhav/ भाव oriented.

Suksham Ati Suksham Parmanus (सूक्षम अति सूक्षम परमाणु) build subtle 'devi realm'. Rishi mandal (ऋषि मण्डल) and dev mandal come under it. In Rishi (ऋषि) realm, highly qualified rishis reside while in Dev (देव) realm, permanent divine devatas reside. Here bhav (भाव) and Vichar (विचार) both prevail.

The other name of Chitt (चित्त) is 'Ahamkar(अहंकार)/ ego', through this our world is made.  Chit shakti (चित्त शक्ति) travels down from the Paramshiv, anuttar kala to estaablish in the human beings in the form of 50 matrikas (मातृका) or Vrittis. Vrittis are of two kind, one is Gyat (ज्ञात) or known and other is agyat (अज्ञात) or unknown. Gyan vrittis are associated with ego while Agyat one's slowly come under the knowledge of ego. Both are filled with Chaitanya shakti (चैतन्य शक्ति) or Power of Chaitanya (चैतन्य) or consciousness. Chitt (चित्त) always wants to be in a peaceful state. When we agree or disagree with a arisen vritti, we are causing an uneasy state of Chitt and thus breaking its peaceful equilibrium, where there is no agitation. When we deal with that particular vritti (वृत्ति, through expending of energy through our various senses, we return to the earlier balanced state or samya state of chitt. This state of equanimity s called 'Sukh(सुख) or Shanti(शान्ति)'. Transcendence from Sukh dukh (सुख दुख)/ state is yog. Samvedan-heen-Shanti/ सम्वेदनहीन शान्ति (without any agitation) is called Param Shanti/परम् शान्ति or great peace. Joy or anand which arises from it called Sahajanand, which when becomes more concentrated is called Parmanand/ परमानन्द. 

Karmas in human body are performed in two ways. One is with ego (are performed with ignorance) and second without ego (are performed with knowledge). By performing actions as per the second stage of with knowledge, we reap three benefits:

1.    Freedom from life and death,

2.    Life without dual thinking,

3.    All past karmas get removed. 

 The human body comprises gross and subtle part and 5 koshas (५ कोष) as well. The gross body is made up of Anu (अणु) and subtle comprises of Paramanu (परमाणु). Three powers operate in us, Pran shakti (प्राणशक्ति), Manah Shakti (मनः शक्ति) and Atma shakti (अत्मा शक्ति) which are called Chetan shakti (चेतन शक्ति). It has seven different stage namely Jagrit (जागृत), Swapna (स्वप्न), Sushupti (सुषुप्ती), Turiya (तुरिय), Vaishvik (वैश्विक), Bhagdiya (भगदीय) and Brahmi (ब्रह्मी). Jagrit, swapna and Sushupti are three states of jeeva in the Pashubhav(पशुभाव)/ animal state represented by a traingle; between Sushupati and Turiya is the Bhoopaur or Veerbhaav/ वीरभाव state of jeev; Turiya is represented by three levels and atmas residing here are known as Shudhatma/ शुद्धातमा, Vishudhatma/ विशुद्धातमा and Divyatma/ दिव्यात्मा. Divya bhav/ दिव्य भाव is between Turiya/ तुरिय and Vaishvik. Pashu, Veer and Divya are the three bhavas referred to in tantra generally.   

There are 22 different kinds of bodies explained, one of which is gross or sthool body. In our gross body brain is an extremely complex part which even today is not understood. Brain has seven crore (70,000,000, a jeev who lives in such a big 'City or Pur (पुर)' with so many nerves is called 'Purush') nerves in it. 3 crore carry past experiences/ anubhav, 2 crore carry smriti and 1 crore carry our deep rooted experiences called Samskars. Grey matter contains  15,000,000,000 (15 arab/ ) neurons inside it, Cerebellum contains more than 120,000,000,000 neurons and there are more than 100,000,000,000 helper neurons.They meet in Neuraglama or Brahmrandhra/ ब्रह्मरन्ध्र. Our temporal region which is 25 square inches in space and is about 1/10th of an inch thick and is in two layers. One layes having 2,005,000,000 neurons carry samritis (स्मृति)/ remembrances of present and other layer having about 3,006,500,000 neurons carry samritis (स्मृति)  and Cerebellum is what we call Pingala (पिङ्गला) and Medulla is where Sushumana ends. In Agya chakra, two nadis or nerves arrive, one from outer consciousness part of temporal layer called Chitra/ चित्रा (which is connected with the jyoti mudra in out Chitaakash (चित्ताकाश space between the brows) and second coming from the inner consciousness area of teporal layer is called Poosha (पूषा नाडी) and contains realm of thoughts, paranormal and emotion (bhav/ भाव). Third nerve from Ajna chakra to Medulla which has a roll of nerve floating inside it to one side of which is attached is called Guhyani Nadi (गुह्यनी नाडी) and other end ends in Brahmrandhra or crown of the head. There three centres in the area of knowledge and 7 centres in the realm of karma, they comprise the concept of 10 mahavidyas. What ever energy is produced in our body first goes to meet the physical needs, then whatever is left goes to fulfill intellectual needs and then what ever is left goes to fulfill our atmic needs. Mind causes Beta (β) waves, Intellect or Buddhi causes Delta (δ) waves, Ego causes Theta (θ) waves and Dhyan or meditation produces Alpha (α) waves in us, higher energy wave range from  35 to 100 cps oe hertz are gamma waves (γ).

 

Ishwar is divided into 16 parts, each part of it is called a Kala (कला) or Vidya (विद्या). Pratipada/ प्रतिपदा is 1 kala, Poornima/ पूर्णिमा is poorn kala and Amavasya/ अमावस्य is called Shodashi kala/ षोडषी कला. Krishna/ कृष्ण represented 16 kalas and Radha/ राधा was considered Shaodashi/ षोडषी. Trees are said to 1 kala, birds 2 kalas, ordinary humans 3-7 kalas, higher sadhak 10 kalas, Siddhas (सिद्ध) and avtare purush (अवतारी पुरुष)13 kalas. 

Kundalini awakens in Pranic (प्राणिक) body, realized in Mental (मानसिक) body and rises up in Vigyanmaya (विज्ञानमय) body. After this gross realm finishes and atmic realm starts. The seven chakras are connected with the seven rishis known as starts 'saptrishi'. 1-3 chakras pertain to Jagrit (जागृत), Swapn (स्वप्न) and Sushupti (सुषुप्ति) state while fourth is connected to future. Atma is totally free, mind is partially freee and body totally bound. 

Poojan of statues is the cause of next birth as one has to come back to experience the fruits of past karmas or poojans. For getting free of cycle of birth and death, perform all poojans inside the body. Om!

renderings from 'Kundalini', ......................Shaktanand.

Tantrik Peeth

A.

When Para Shakti/ पराशक्ति tries to see the creation, which is one with it, then it divides by matra joining with Shiv and converts itself into a 'Bindu/ बिन्दु'. This bindu in Tantra language is called 'Kamroop peeth/ कामरूप पीठ'. The consciousness depicted in the peeth, in the form of a jyoti, is called 'Swayambhu ling/ स्वयम्भु लिङ्ग'. This peeth is made up of 1 matra of Shiva/ शिव and 1 matra of Shakti/ शक्ति. From Shiv comes Shanta Shakti/ शान्ता शक्ति and from Shakti comes Ambika Shakti/ अम्बिका शक्ति respectively. Both join together to give rise to Paravak (परावाक).

Kamroop Peeth: 1 Matra Shivansh        +        1 Matra Shakti Ansh/ अंश (part)

                                  Shanta Shakti             +        Ambika Shakti --> Paravak    

Here light of Mahashakti is in the form of Paravak/ परावाक and from here Shabd/ शब्द creation starts. 

B.

After above state, Shakti develops further. From Shanta Shakti, Iccha Shakti/इच्छा शक्ति (power of desire) arises and from Ambika, Vama Shakti/ वामा शक्ति arises. Iccha Shakti/इच्छा शक्ति (power of desire) and Vama Shakti/ वामा शक्ति join together and Bindu created by them is responsible for the consciousness to appear in the form another Shiv ling which is called Banling (बाण लिङ्ग). This is the state of Pashyanti Vak/ पश्यन्ति वाक. 'Pashya' means to see, thus here the thought is seen before spoken in Vaikhari. This is also represented by Jyoti Mudra, because one would see when a form manifests. This also represents the Chitrani Nadi in our Sushumana, as Chitra also means a 'scene', that also is seen and hence is to be 'Pashya' and can be expereinced only in Jyoti mudra in sadhaks chitakash. What is seen does not have any other aspect to it, as it is seen as it is, hence it is a state of oneness.

Poorngiri Peeth: Iccha Shakti        +        Vama Shakti -->    Pashyanti  --> Baan Ling -->Rik Ved

Here the creation created in the womb of Kaamroop peeth/ कामरूप पीठ is seen as eternally present creation. There is no obstruction of far and near or past and future in this state. There is no veiling in this realm, no agitation, its completely peaceful state. 

C.

After the above state, apart from desire or iccha shakti, second level of creation from the sound/ shabd (शब्द) takes place. This is also known as Nitya (नित्य) or eternal mandal and is in the form of seed (बीज)  in the womb of the Shakti. Pashyanti represents 'A/अ' of Om, trilok (triad of creation realms)/ त्रिलोक, creation, Brahma/ ब्रह्मा respectively. 

With the effect of desire, when anything gets created that is called Creation or Srishti (सृष्टि). From here the effect of Kaal/ काल or time starts, hence its not happening in a moment but it develops in steps. In the final stage of it from Iccha shakti, Gyan Shakti/ ज्ञान शक्ति (power of knowlege) arises and from vama shakti, Jyestha/ ज्येष्ठा arises. 

Jallandhar Peeth:  Gyan(knowledge)    +       Jyeshtha --> Madhyama -->Itarling--> Yajur Ved

When Gyan and Jyeshtha mix together, another kind of consciousness arises which develops in the form of another bindu known as Jalandhar Peeth/ जालन्धर पीठ. This bindu's consciousness is represented by Itarling (इतर लिङ्ग). At the level of Shakti it is known as Madhyama Vak/ मध्यमा वाक. It represents 'U/उ" of Om, Tridevta, Vishnu/ विष्णु and Kriya/ क्रिया respectively. This is a state of establishment or sustenance. Madhyama is also represented as grosser form of speech. We can say that after thinking of speaking any thought, first we see that thought in our mind and then we create a grammatical structure of it inside before speaking, ths level of vibration inside us is known as Madhyama Vak. Madhyama is dual-non-dual. 

D.

When sustenance gets weak, then work of annihilation force starts. Then power of knowledge converts to Kriya Shakti/ power of dynamism and Jyeshtha/ ज्येष्ठा converts to Raudri/ रौद्री Shakti. When power of action and Raudri join together, the resultant bindu is called Uddiyan peeth/ उड्डियान पीठ. The consciousenss appearing form it takes the form of Parling/ परलिङ्ग. This represent the fourth stage of speech called Vaikhari/ वैखरी. Its represented by Rudra, Trikal/ त्रिकाल.

4.Uddiyan Peeth: Kriya Shakti        +        Raudri --> Vaikhari --> Saam ved/ साम वेद

Vaikhari represents the grossest form of speech and its fully in duality. Anyone can make multiple meanings of  whatever has been spoken through words. Though Bindu carries parts of both Shiv and Shakti inside it but still bindu is predominantly called Shiv and the triangle around is the cause of creation. Knowledge of self or Aham/ अहम् is the form of Shiv. Without taking the support of Adya Shakti/ आद्या, self realization cannot exhibit. Like a person cannot see his form without going closing to a mirror, in the same manner, Shiv also cannot create without proximity of its own form  Parashakti/ पराशक्ति. Hence for the process of creation both are essentially, still for the purpose of destruction Shiv is needed and for creation Shakti is needed.     

Thus, triangle of creation is generated with central point as Para/ Kaamroop Peeth/ कामरूप पीठ, and three apexes as Pashyanti (पश्यन्ति)/ Poorngiri Peeth (पूर्णगिरि), Madhyama (मध्यमा)/ Jallandhar Peeth (जलन्धर पीठ) and Vaikhari (वैखरी)/ Uddiyan Peeth (उड्डियान पीठ) ....shaktanand.blogspot.com

from Tantrik Vaangmaya Mein Shakt Drishti, written by Pt.Gopinath Kaviraj, translated into Hindi by Pt. Hansmumar Tiwari.

Asans in Tantra

Two terms are often used Asna/ आसन (on which one sits) and Aseen/ आसीन (Sadhak who sits on the asan). When we talk of yog, many asans are mentioned. For sitting dhyan asnas are mentioned which are Sukhasan/ सुखासन, Padmasan/ पद्मासन, Swastik Asan/ स्वास्तिकासन, Siddhasna/ सिद्धासन, Bhadra Asan/ भद्रासन and Vajra asan/ वज्रासन etc are used for doing pranayam and othere yogic practices. But when we talk of same in tantra, a different kind of meaning is there. Though as per general practices, Kushasan/कुशासन, Kambalsan, Tiger skin asna, Elephant skin asan, Deer skin asan many kinds of asnas are discussed which are menat for different kind of sadhanas. These asanas are well known by people. But during specific sadhanas, in Tantra, some time Shav asan/ शवासन is also needed. This part of tantra is very secretive and limited only to specific people only. We will have a information sharing on same today:-

In benefits of Asanas, in tantra shastra Shav asna is mentioned. For increasing the atmic tej, instead of outside asans as mentioned earlier. Shav asan is considered more useful. Actually by the shav asan, we should mean our own gross body instead of any other dead body.By converting one's own gross body into a dead body and making our own consciousness sit on it, then that dead body form of one's own physical body becomes as 'Asan/ आसन' and our own consciousness becomes the one who sits on it or 'Aseen/ आसीन'. With the help of this one moves from lower state to a higher state.

As per Agam, whole creation is made up of 36 tattvas. Till one pierce all the 36 tattvas, one cannot transcend the whole creation. The creation is divided into various levels. These levels are divided into different part known as And (अण्ड) from a particular point of view. Under each And there are many Bhuvans, which have been created by particular tattva Vyashti/ तत्त्व व्यष्टि or tattva Smashti/ तत्त्व समष्टि. 

The part in which all of us are living come under Brahmand/ ब्रह्माण्ड and it is looked after by Brahma/ ब्रह्मा and hence the name. All the bhuvanas which come under it are made of element of Earth. Asper purans, 14 bhuvanas come under it. Seven patals (Atal/ अतल, Vital/ वितल, Sutal/ सुतल, Talatal/ तलातल, Mahatal/ महातल and Patal/ पताल) and 7 higher bhuvanas like Bhurlok/ भूर्लोक, Bhuvarlok/ भुवर्लोक, Swalok/ स्वलोक, Maharlok/ महर्लोक, Janahlok/ जनलोक, Tapolok/ तपोलोक and Satyalok/ सत्यलोक. Infact there are innumerable realms while we have mentioned only seven because we talked of 14 earlier. Actually in the lower realms, Niraya sthan or Narak and Patals are mentioned, both have their own divisions too. In the Narak (na-ark/ नरक=न+अर्क, where there is no light), one realm is called Avichi/ अविचि, that only is absolutely dark while all others have some light in them. On Patal, we have Bhootak or Earth, Over Bhootal/ भूतल we have Antariksh/ अन्तरिक्ष and over Antariksh/ अन्तरिक्ष we have Swarg/ स्वर्ग or heavens. The lowest most realm of Swarg is ruled by Indra/ इन्द्र. Upper swarg realms are not under his control. Those realms are not under any ruler i.e from Maharlok/ महर्लोक to Satyalok/ सत्यलोक are known as Dyaulok (द्योलोक). Tridev Ishwar/ त्रिदेव इश्वर resides in Upper most realm of heavens. From Nark to Satyalok, all realms are under the rule of Brahma and hence are called Brhamand (ब्रह्माण्ड). As there are many realms in the outside world in the same manner there are many realms in the inner side of pind too. We can say that both Brahmand and Pind are similar in presece of different levels of realms inside them. 

Yogis who can do dharana of their own body as Brahmand (Vairaj dharana/ वैराज धारणा), they beomce equal to Brahma. At this level Atma inside the pind also becomes likes Brahma in the Brahmand. The yogis who can pierce the Brahmand and keep it associated with themselves they are very highly evolved Yogis. When consciousness of the Brahmnd is taken out then it converts to dead body, the yogi who sits on that brahamnd asan, who goes beyond brahmand. For him his body is Brahmand which has been converted into a dead body on which fully conscious Yogi is sitting himself. During this state Brahma is a Pret and his body is an Asna. This asna infact is known as Ek-mundi asna (एक्मुण्डि आसन).

Brahmand is merely a level in great creation and is surrounded by Earth element (पृथ्वि तत्त्व). The meaning of Earth element in front of a Yogi is different from the meaning of Earth element for people on the Earth. As per Vyashti  and Samashti, all levels are under Earth element. Outsode Brahmand or above what is present is still greater than it, is called Prakrityand (प्रकृत्याण्ड). In this great Prakrityand innumerable Brahmands are floating like small small dust particles. Through Yog marg, a yogi pierces this realm too and brings it under his control. The presiding diety of this And is Vishnu and its controlled by Water element. Whenna yogi is able to see his own body same as Prakratyand, then he becomes same as Vishnu. Then concentrating the consciousnes present in Prakartyand, he pierces it, then this realm turns into a dead body like earlier Brahmand. Now yogi sitting above this asan now , engages himself in Yogic pratices. Now he is calleda Dwimunda asan yogi (द्विमुण्डि आसन). Yogi who pierces this Prakrityand is higher placed than the one who pierced Brhamand. All 24 tattvas come under his control. 

Many above prakrityand are floating in a still greater realm which is called Mayand (मायाण्ड). It is so big that it is comletely filled with ignorance, full of tamas and extremely difficult to pierce. Watching from a distance it is seen as a great prison, without going out of it one cannot taste freedom. The main attribute of Maya is duality. Thus under Mayand, there are innumerable Prakrityanad and under each Prakrityand there are innumerable Brahmands. Dulatiy is reigning all over. Till this duality is not overcome, the wayout or right to this realm will not be possible. This mayand is created by Purush and Maya both. Purush covered by Maya is the pran shakti of this realm. Maya actually covers the consciousness of the purush. Shiv form divine Atma has five inheretn powers, namely, 1.Nitya/ नित्य (that which is eternal), 2.Vibhu/ विभु (that which is omini present), 3.Sarvagya/ सर्वज्ञ (that which is all knower), 4.Sarvkarta/ सर्वकर्ता (that which performs everything) and 5.Atmakaam/ आप्त्काम respectively (that which is without any dearth or desire). These above are the five attributes of the Shiv or Purush but when is for play (divine play, leela) he allows himself to be covered by the veil of ignorance by its own ever free Shakti, it limits its five inherent powers to 1.Anitya/ अनित्य (not eternal), 2.Seemit/ सीमित (limited), 3.Alpagya/ अल्पज्ञ (less knowledge), 4.Alp Kartritva bhav/ अल्प कर्तृत्व भाव (doer of limited actions) and 5.Anaptkaam (one who experiences dearth, is not satisfied). Without embracing these attributes play cannot take place.  The power of Maya (माया) which is used for creating veil over Purush (पुरुष) to enable him eact such a part, is known as Kalaa (कला). This Kalaa (कला) is under Kaal (काल). Those who are beyond Kaal they through their own desire come under the sway of kaal. The power with which pramatama, though fully satisfied in itself, for the play or leela acts as dis-satisfied is called Raag (राग). Thus Parmeshvar (परमेश्वर) or Parmatama (परमात्मा), letting go if its 5 natural qualities, entering into the cocoon provided by maya converts himself to Purush or jeev. The basic Purush who realized whole Mayand (मायाण्ड) in its own body is known as Rudra in the Agam Shastra. The yogi after ascending both the realms of Brahma (ब्रह्मा) and Vishnu (विष्णु) and converting them into cremation grounds, acquires state of Rudra (रुद्रा) himself. Thus he converts the mayand also into a dead body or asan and sits atop it in conscious state which is beyond maya. Then he is said to attain real Trimundi (त्रिमुण्डी) asan. Whole of the maya comes under the control of this yogi.

Above maya realm is Mahamaya realm which is pure truth, full of joy, beyond time, fully conscious. This is also seen as another And (अण्ड) as earlier three realms. This realm is extremely big. Howsoever big Mayaand may be but it is located in a small corner of this effulgent space. Like in big states, one has small-small areas like mayand which are like prisons where convicts are held. This big space is called as Shaktand (शाक्ताण्ड). Here shakti should be known as Chinmaya shakti. Though there is no division in this space but to under stand we imagine two divisions here. One's controller is Ishwar (इश्वर) while others controller is Sadashiv (सदाशिव). Ishawar is representative of Parmeshwars Tirodhan/ तिरोधान Shakti (power to become invisible) while Sadashiv is representative of Parmeshwars Anugrah/ अनुग्रह  shakti (power of grace).With these two powwers the main dealings of Prameshwar keep happening in this realm. The atma which has contracted itself into an anu (अणु), embraces exaltation (aishwarya/ ऐश्वर्य) for participation in the independent play or leela of the lord, is put inside the prison of Shaktand (शाक्ताण्ड) takes up a form. This play is eternal and is essential for worlds operating system. Ishwar is sleep stage of Atmic gaze while Sadashiv is awakened state of Atmic gaze. The one who pushes one with his left hand into the action oriented, dark, ignorant, pain filled mayic realm, with its awakened consciousness, he alone pulls one out of it with his right hand in to the effulgent, happiness filled conscious relam. Hence Ishwar (इश्वर) and Sadashiv (सदाशिव) are the outer and inner forms of presiding two deity forms of Shaktand/ शाक्ताण्ड. Divine yogi after piercing Mayand/ मायाण्ड, reaches Ishwar and Sadashiv first. Then whole shaktand imagined in the physical form of the yogi. Innumerable Brahmand, Prakrityand are existing in its small particles. Then yogi develops both the powers of Nigrah/ निग्रह (restraint) and Anugrah/ अनुग्रह (grace). But one who is attracted towards Mahashakti, he has to let go of this realm too. because Ishwar and Sadashiv though presiding deities of the whole creation are bound and still not completely free. Their power of freedom is guided by the power of fredom of Parmeshwar. They work as representatives of Parmeshwar only. Though they do not have sense of realm bondage in them. Thus yogi has to convert his Shaktand (शाक्ताण्ड) form great work into a dead body or Shav. Then Ishwar and Sadashiv both are imagined in the form dead bodies. This asan is known as Pachmundi asan (पञ्चमुण्डी आसन). Thus yogi is established over Brahma, Vishnu, Rudra, Ishawar and Sadashiv and shines like millions of Suns together. Sadashiv only assimilates all the lower four entities in itself. On its chest Mother Kali has planted Her feet firmly and standing. Sadhak finds refuge at Her feet. Panchmundi asan sadhana is sadhana of Krishna Paksh (कृष्ण पक्ष) (nights of waning moon) in the wheel of time. No moon night (amavasya/ अमावस्य) is the representative of goddess Kali. The limit of manifested world is up to Sadashiv only. After piercing the manifested world one enters into the unmanifested realm of Shakti. Creation and annihilation take place in the manifested world only which is under the control of kaal (काल) or time. Whole creation is in the form of body of Brahma. Annihilation of this world itself is the annihilation of Brahma. Brahmas life is 100 years span as per his standards, after which he is set free of his earlier duties and this is known as Mahapralaya. One day of Vishnu is 100 years of Brahma. By his standards, Vishnu has also got a life span of 100 years. This is known as pralaya. In the same manner time span of Rudra, then Ishwar, then Sadhashiv finish. The pralaya which arises after annihilation of Sadashiv is known as biggest pralaya (प्रलय), this is mahapralaya (महाप्रलय). After this no form manifestation exists and one enters unmanifested realm of Shakti which is beyond Kaal or time. For entry into Shakti realm one has to do piercing of Bindu. Thus in a way we can say that manifested world controlled by five dieties explained earlier lie on this side of Bindu while the unmanifested world of Shakti lies on the other side of Bindu.  Om!......to be continued to Part-II. shaktanand.blogspot.com.

from 'Tantrik Vangmaya Mein Shakt Drishti', written by Pt. Gopinath Kaviraj and translated to Hindi by Pt. Hanskumar Tiwari.               

Chakra Piercing (Chakra Bhedan/ चक्र भेदन) - Part II:

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 5^th Vishudhi chakra, shakti is again moved upwards into the 6^th 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.

Chakra Piercing (Chakra Bhedan/ चक्र भेदन) - Part I:

Completeness (Poornatva/पूर्णत्व ) of Chakra piercing:

Goal of any spiritual practice is attainment of completeness or Poornatva (पूर्णत्व). That which is known as poornatva (पूर्णत्व) cannot be attained till the six chakras located inside us are not pierced. As per all the mystics, jeev is not different from Shiv. Though being same as Shiv, still being snared by ignorance of maya or illusion, thinks to be different. We understand three cosmic states, i.e. creation, sustenance and annihilation but three other states of nigrah (निग्रह) or Tirodhan (तिरोधान) or Anugrah (अनुग्रह) like divine shakti forces are also operative. Shiv is one and its shakti is also indistinguishable from it. Shiv with his own desire, covering itself by contracting its own power converts itself into a jeev. This attribute is called Tirodhan (तिरोधान) or nigrah (निग्रह). Covering its own atoms with different veils appears in mayic body or deh. After completing its goal, again annihilates that mayic form. Then those particles again merge in to the womb of maya taking all the sanskars with them. This work is being enacted in Vyashti (व्यष्टि), Samashti (समष्टि) and Mahasamashti (महासमष्टि). When the sanskars (संस्कार) ripen, then to experience fruit, those chidanus (चिद् अणु) again take refuge of physical body through a womb. Thus process of creation starts again. This play is continuously enacted in the realm of kaal or time.

When anu (अणु) form jeev's fruit ripens, then grace of lord provides great knowledge to jeev and one establishes into its real own Shiv state. This is the fifth aspect of the lord and is known as Anugrah (अनुग्रह). With Nigrah and Tirodhan power of the lord, creaton of jeev starts, thus it is the cause of fall of Atma. In the same manner, with the power of anugrah (अनुग्रह) of the lord, the process of creation of jeev gets reversed. Jeev leaving behind jeevatva attains Shivatva. This is the complete history of a jeev.

In the process of evolvement of jeev, human form is essential. After moving through 8400,000 forms one gets to chance of coming into human form. Before getting into human form, only two koshas (कोष) are developed out of the total five (annmaya, pranmaya, manomaya, vigyanmaya and anandmaya). They are Annmaya-kosh (अन्न्मयकोष) and Pranmaya-kosh (प्राणमयकोष) respectively. The third Manomaya kosh (मनोमयकोष) is present only in humans and none other form. This process of manomaya kosh (कोष) starts and goes on working for a long time through lives and lives. Due to the ego that ‘I am the doer’, newer and newer karmas (कर्म) are performed and hence repeated births are experienced. When after a long time one keeps on enjoying the fruit of karma, one gets dispassion and the out-ward movement of chit is stopped and gets directed in-ward.  At this point, power of Guru starts working on the jeev in a secret manner. This is the grace of the lord in the life of a jeev. Due to the effect of guru’s power, Shiv lying dormant inside a jeev is awakened resulting in annihilation of state of jeevhood and attainment of Shiva state, this alone is known as piercing of Six chakra (षडचक्र) or Shatchakra bhedan (षडचक्र भेदन).

The six chakras, which are continuously rotating are forcing the atma into the world. The rotation of the chakras can take place in two ways, clockwise and anti clockwise. Clockwise rotation of the chakras represent creation aspect, here we are forced outward into the world, leading to pravritti marg or Brahm marg. While in anticlock wise rotation we are directed towards the bindu, leading to nivritti marg or Shiv marg. Riding on their movement, atma is forced to live a snared life in the creation forgetting its original self.  First five chakras are connected with five elements (Earth, Water, Fire, Air and Space) and sixth is representing mind. When power of atma paravak (परावाक) takes control of  jeev bhav, it makes it forget its true identity and forces it to spend time under its control and simultaneously many different choices or alternative ideas are developed in its mind. Then it descends into Pashyanti (पश्यन्ति), Madhyama (मध्यमा), Vaikhari (वैखरी) and drowns into ignorance in the bindu (बिन्दु) of mooladhar (मूलाधार).   

From Vaikhari (वैखरी), sound form alphabets/ varnatmak shabd (वर्णात्मक शब्द) arise. Varna/ वर्ण (alphabet) generates Shabd/शब्द (word), Shabd/ शब्द (word) generates Pad/ पद, vakya/ वाक्य (sentence). From sentences, a language is generated. All the varnas or alphabets are known as Matrika Shaktis (मतृका शक्ति) and they are responsible for generating all kinds of different worldly thoughts in our mind, which stop us from going in the direction of real knowledge of the self. Till alphabet is not converted into Naad (नाद), the thoughts being generated cannot be stopped. This will not happen till naad (नाद) is established in Bindu located above Ajna chakra, 6^th chakra. To attain, this we have to collect all the particles of that bindu (बिन्दु) spread in our self (during process of creation) and bring them back to it. This is the first goal of yogi who wants to perform all 6-Chakra piercing. He must collect all the spread around (in the lower centres) light particles of the bindu in the body, move them upwards and lead them back into bindu. This path moves through Sushumana (सुषुमना) in the spine. Sushumana is for leading upwards or inward, while Ida/ इदा and Pingla/ पिङ्गला is to lead the jeev downwards or outward...to continue in Part II...Om!

Renderings from Tantrik Vangmaya mein Shakt Drishti, writeen by Gopinath Kaviraj and translated into Hindi by Pt. Hans Kumar Tiwari.

Yog and Tantra Sadhana

 It is extremely difficult for an ordinary person to understand the real meaning of tantra. In the field of Yog sadhana, as per the human nature inner sadhana was devised, but in tantra both outer as well as inner practices are involved and hence it is extremely vast and not very easy. Vedas have two aspect, one is inner aspect and other is its outer aspect which is seen all around in our social order. Shrutis refer to both vedic and tantrik paths. Tantra is spread through out our Indian society. Many different paths and systems are there in tantra. Tantra is is extremely old and its mysterious and secret meaning are not known, while in case of vedic systems one can see many indications in its practice all around us. From ancient texts, it has been found that prameshwar at the time of creation, for ahcievement of goal of bhog and mukti of jeevas through their efforts, five stotras were created which are known as Panch Amanaya by us, namely Urdhav amanya, Poorv Amanaya, Pashchim Amanaya, Uttar Amanaya and Dakshin Amanaya respectively. First of all, the unknown knowledge from Nishkal Shiv, first appeared in the form of Nad (). It i said from the different faces of Sadashiv alone the five stotras came into form. First is said to be Gross, second one wasVaidik, third one was Spiritual, fourth one was Atimarg and fifth one was mantrik (through mantra). Gross and Vedic mantras are also of five different types. 

1.

Mantras coming from Eastern face of Sadashiv are for removal of all kinds of obstructions and represented by Garud tantra.

2.

Mantras coming from the Northern face of Sadashiv are for performing Vashikaran/ वशिकरण.

3.

Mantras coming from Western face of Sadashiv are for removing the obstruction created by ghosts and spirits (भूत प्रेत).

4.

Mantras of Bhav tantra coming from Southern face of Sadashiv are for neutralization of enemies (शत्रु नाश).   

5. 

Mantras from Urdhav Amanaya coming form upward pointing face are for ultimate freedom (मुक्ति).

Without doing the inner practice, the outer practice with all the physical material is not fruitful. One should attain voctory over Earth/ पृथ्वी element in Mooladhar, Water/ जल in Swadhishthan, Fire/ अग्नि in Manipur, Air/ वायु in Anahat and Space/ आकाश in Vishuddhi respectively. In tantra all the chakras from Mooladhar to Vishudhi are called Kul (कुल) and Sahasrar is known as Akul (अकुल). Thus without awakening, raising the kundalini and piercing various chakras it is not possible to reach Akul or Sahasrar. This is achieved in the tatnra with the help of mantras mentioned in those chakras, that is why it is said 'Japat Siddhi (जपात सिद्धि)'. 

Tantrik procedures involve divisions of shakti in various forms like ten mahavidyas and their repsective Shivas for achievement of the final fruit.  

from Yog-Tantra-Sadhana written by Pandit Gopinath Kaviraj, translated into Hindi by Ramesh Chandra Avasthi...........Om......shaktanand.blogspot.com.

Dhyan Yog of Tantra - Part II

Dhyan Yog of Tantra - Part II

The combined form of all the alphabets or matrikas is known as Shabd (शब्द). As per scriptures its known as Matrika (मातृका). Actually Matrika keeps the sound in its womb in the form of vibrations in the form of Parashakti (पराशक्ति) or primordial power. Its completely independent. Thus in its completely free form of A (अ) to Ksha (क्ष), it spreads into innumerable forms and make us experience the world. Hence it s called Mother of the whole creation. But she is a Mother, whose introduction is known only to the siddhas and none else. Stand from A (अ) and ending in Ha (ह), whole of the marika akshars/ alphabets creat Aham (अहं) or Ego. Every alphabets as per Agam causes another entity or counter part to appear in creation. Thus in Aham whole of the world is assimilated. This Aham or Ego represents Param Shiv (परमशिव). If A (अ) represents Shiv (शिव) then Ha (ह) represents Shakti (शक्ति). Anuswar or Bindu atop word Aham (अहं), indicates that Shiv though manifesting upto Earth but still it remains undivided. Varn is the base of Shabd Adhwa (शब्द अध्वा). From Varnas (वर्ण) we make Padas (पद) and mantras (मंत्र). Arth Adhwa's (अर्थ अधवा) base is Kala (कला). From kala, Tattva (तत्त्व) and Bhuvan (भुवन) etc take form progressively. The inter play of both the flows is always present every where. We consider Ha as the creation of atmic state (आत्मिक दशा). Between Dasha (दशा) and Varna (वर्ण) is present Vyangya-Vyanjan bhav (व्यंज्ञ-व्यञ्जन भाव). 

From A (अ) to Visarg (विसर्ग - ः), all the vowels (स्वर वर्ण) represent Sleeping stage or Sushupti avastha (सुषुप्त  अवस्था). Swar varna is naad kalp (नाद कल्प). Hence they are achieved/ experienced in the form of naad only. From Ka-kaar (क-कार) to Ma-kaar (म-कार), 25 consonants represent awakened state. effort and contraction takes place during their pronunciation. Since effort is needed to convert them into speech, that is why they are known as awake. Both creation and annihilation takes place because of them. Sha (श), Sha (ष), Sa (स), Ha (ह) are known as Ushm (उष्म) consonants as heat is generated while pronouncing them. While Ya (य), ra (र), La (ल) and Va (व) are called antasth (अन्तस्थ) and they represent dream state (स्वपन अवस्था). The letter Ksha (क्ष) is called kootasth (कूटस्थ) or turiyateet (तुरियातीत). 

When a child is born, it exhales first. This breathing process is called nihshvas (निःश्वास). This outer going breath is called Ha (ह) or Jevatma (जीवातमा) or Purush (पुरुष) or Jeevani Shakti (जीवनी शक्ति). When the main pran return to re-enter the body its called Sah-kaar (स-कार) or Samashti (स्मष्टि) form shakti (शक्ति). This is the inter play of Purush (पुरुष) and Prakriti (प्रकृति).  When breath achieves balanced state i.e. when ida & pingla become balanced or when in the outer and inner breath main pran takes the form of Apan, then that very bindu is the state or moment of great yog (param yog). At that point, to keep one's consciousness fully concentrated is the main goal of the sadhak. This very bindu is sought or experienced in different places like inner chakra, outer chakra and 12 finger point, with the help of Guru's grace. With the help of this very consciousness, the difference between Sa-kaar (स-कार) and Ha-kaar (ह-कार) gets removed and one achieves the state of Hamsa and Soham. Main pran or life force which earlier was flowing in right and left path way i.e. Ida and Pingla starts flowing in the middle path i.e. Sushumana. This is called state of dhyan. This is the first state of dhyan which is achieved easily with the grace of the Guru and through it sadhak as per his level or qualification, achieves state of anand or joy.

With the help of Chitti shakti yogi can achieve param pad or most exhalted state and its also the central axis of the creation.  The effulgent pran or Chitti shakti (), is mostly flowing in the left or right path. Most of the human who are always struck by pain of duality of inhalation and exhalation, finds it extremely difficult to locate the Chitti shakti. In every aspect of action or thought process of jeeva, there is continous conflict between pran and apan. We have to stop this conflict through some process. When these opposing two currents will stop fighting each other, at that very moment the middle path will open and flow of Para shakti or primordial power is to be visualized. This middle path flowing pran as per Kauliks is known as Udan pran.

Keeping all the sense objects out, fixing one's gaze in the middle of eyebrows, with half opened eyes, one should make pran and apan flowing in the nasal passages equal or balanced, one gets free of this path and achieves middle path. This middle path is known as Sushumana, Subtle mind, Hanu-man which is experienced through Shaktipat through one's guru. 

Bringing one's tongue, head and middle of the body, should be aligned on one's central axis, aligning every thing from moordha to mooladhar, one should sit still. One should focus on the nose tip with drawing one's attention from all other objects around. Actually tip of nose (the point where nasal septum, common wall between two nasal cavities, meets the upper lip) is the entry point of Sushumana which is known only through the grace of Guru. Most of the critics on Gita and silent on this aspect.   

Thus accumulating the power of chitti shakti, sadhak experiences the whole cosmos or attains his own self. Then he experiences the world creation and his own self as same and not at all different. This is the state known as Jeevan mukt. It means to get free of all snares while living in this body. These snares are known as 8 snares in tantra represented by hatred (Ghrinaa/ घृणा), Shame (lajja/ लज्जा), fear (Bhaya/ भय), bitterness (Shok/ शोक), feeling of repulsion, repugnance (Jugupsa/ जुगुप्सा), antecedents (Kulsheel/ कुलशील) and caste (Jaati/ जाति) etc. These eight snares in fact are the cause of state of Jeeva else one would become Sadashiv.

The chitt shakti (चित्त शक्ति) in the view of Shakt practitioner is known as Gyan Kriya (ज्ञान क्रिया); as per Shambhav this middle chitt shakti (चित्त् शक्ति) is infact known as madhya path (मध्य पथ) or nadi (नाडी), this is the pure consciousness (विशुद्ध चेतना ) of Shiv. 

 Madhya nadi is known as Sushumana whose central axis is Brahm nadi (ब्रह्म नाडी). Sushumana (सुषुमना) means unheard sound or naad, many people call chakras as gangalia but this is their confusion. Nadis and chakras mentioned in the yog are not part of our gross body. This is part of pranmaya kosh in our subtle body. Madhya nadi, Sushumana nadi, Brahmnadi (ब्रह्मनाडी) passing through our spine extend upto our brain. It is extending from Mooladhar (मूलाधार) to our Sahasrar (सहस्रार). Inside it is shinning Vajra or Vajrani-nadi (वज्रणी) is there which is full of tejas-tattva (तेजस तत्त्व). Inside this is the yellow coloured (पीत-वर्ण) Chitrani (चित्रणी) which is satvik (सात्विक) in nature. The inner part or central axis of this is known as Brahm nadi (ब्रह्मनाडी).

In tantra, Sushumana (सुषुमना) is considered fire (अग्नि), Vajra (वज्रा) is known as Sun (सूर्य), Chitrani (चित्रणी) is known as Moon (चन्द्र). Where chitrani ends, there is a gateway, which we call as bindu in the jyoti mudra, is known as the gateway or Brahm dwaar. Through this door, Kundlini rises up. Ida and Pingala are outside Sushumana and move upward parallel to it. These both like a vine go upto nasal passage. While in the middle of the vertebral column is Sushumana. These three are called Trivani. This triveni is in Ajna chakra. From this middle path only all the chitt vrittis rise and fall. To establish in this middle state, one has to annihilate all thoughts. It is written that after transcending vikalp and focusing the mind or after annihilating all the mental attrition one achieves parampad (great state). The goal should be inside and without batting an eyelid gaze should be outward i.e. chitt should be inside and senses should be outside, this is known as bhairavi mudra. 

Chitt shakti is connected with 16 kalas. 16 kalas are connected with mantra, mantra is connected with Sushumana (सुषुमना), Sushumana is connected with Matrika (मातृका), Matrika is connected with Ida (इडा), which is further connected to Sun (सूर्य), Moon (चन्द्र) and Fire (अग्नि), all of these are connected with Sri Chakra (श्रीचक्र), Sri Chakr is connected with body or pindand and Pindand (पिण्डाण्ड) is connected with viraat body or Brahmand (ब्रह्माण्ड). ॐ......Om!      

from Yog-Tantra-Sadhana written by Pandit Gopinath Kaviraj, translated into Hindi by Ramesh Chandra Avasthi...........Om......shaktanand.blogspot.com.

Dhyan Yog of Tantra - Part I

In Mahabharta scripture, Yudhishthar was asked four questions by 'Yaksh(यक्ष)'. The fourth question in this text mentioned is that 'How one can attain joining of Atma with Parmatma ?'. Yudhishthar explained that there is no point of any academic discussion in it. Because all discussions are with intellect which takes place at the level of mind but atma is much subtler that mind and hence it cannot be discussed at that level. Tattva of Dhamra is ingrained in the atma. Hence to achieve such kind of state one will have to follow a particular path advised by a a great guru with full devotion, only through that one can attain the goal. This path is known as Yog Tantra dhyan or upasana.

The process which joins atma with parmatma is known as yog. Maharishi Paranjali has enumerated yog as 'Chit Vritti Nirodhah'. At start, physical body is also used for its support. Support of anu mind is this physical body and hence its purification and strengthening is achieved through asan, pranayam etc. The agitation experienced by us not of mind but of Chitt. Hence as the agitation of Chitt is reduced, mind becomes stable as an after effect. 

Before discussing Atma and Parmatma, we must discuss Anu-Mind (अणुमन) and Bhooma-Mind (भूमा मन). Anumind is known as Vyashti or individual mind (व्यष्टि मन) and Bhauma mind is known as Smashti or cosmic mind (समष्टि मन). Anu-Mind (अणुमन) has three levels, Gross, Subtle and Causal. Through tantra, one moves from gross to Subtle and from Subtle to Causal mind level. The third level of Causal mind (कारण मन) is known as Bhooma-mind (भूमा मन). Merging of atom (अणु), consciousness (चैतन्य) with Bhooma consciousness (चैतन्य) is called Nirvikalp Samadhi (निर्विकल्प समाधि) and this alone is the goal of tantra. In other words, this is called Moksha (मोक्ष). The ultimate development of Bhooma mind (भूमा मन), in the five elemental word, is cause of creation of our physical body. That is why Rishis have called this human body as the ultimate developement of nature. Yogis mind achieves the Great mind or Viraat, with the help of Guru's mantra power, after piercing all the six chakras.   

As the word 'guru' is described as one who leads one from darkness to light, same is the description of tantric knowledge. The power of word, which leads mind to higher level of vrittis, is called mantra(मन्त्र). Siddh tantra, wakens up all the powers lying dormant inside us and leads our mind towards atma. The ultimate goal of tantra is this alone and not the six karmas people generally believe in, namely Maran, Mohan, Ucchatan, Vashikaran, Stambhan etc. If these are to be considered as goals, then they are applicable on one's own bad-vrittis form inner-enemies and not those one consideres in the outer world. 

In Tantra, two things are very deeply discussed, Matrika Tattva (मातृका तत्व) and Varna Tattva (वर्ण तत्त्व). During deep discussion of same, one will arrive at an understanding that inside it, the mystery of 'Science of Sun (सूर्य विज्ञान)' is hiding. Whole process of creation, sustenance and annihilation, every thing happen in inter play of matikas (alphabets) only. As per Shadadhwa procedure, on one side Pad (पद), Mantra (मन्त्र) and Varna (वर्ण) are referred to, while on ther side Bhuvan (भुवन), Tattva (तत्त्व) and Kala (कला) are discussed. On reflecting on them deeply, one would realize that  Varna (वर्ण) and Kala (कला) are inter-connected similarly as Shiv and Shakti or Speech and meaning is connected. This alone is represented in the form of Ardh Narishwar (अर्ध-नारीश्वर) too. The light accompanied with sound emanating (शब्दब्रह्म) from the mahabindu (महाबिन्दु) itself is known as a-kaar (अ-कार) etc. varn mala (वर्णमाला) or alphabets. Shabd Brahm (शब्द ब्रह्म) is spread every where, in maha-bindu (महाबिन्दु) as well as shunya (शुन्य) or cosmic space surrounding it. The agitation of Bindu, spreads 49 kinds of vibrations in the outer space, which is knwn as 49 kinds of air or marut (मारुत, मरुद्गण) and are also known as 49 varnas (वर्ण) or alphabets too. These are established as alphabets or matrikas shaktis in the various petals of the six chakras in our body, in the form of A-kaar (अ-कार) to Sa-kaar (स-कार). In the tantra language, it is called as Akshmala (अक्षमाला). Without understanding the varna-tattva (वर्णतत्त्व) and Naad-tattva (नादतत्त्व), one cannot attain knowledge of Brahm (ब्रह्म). Shabd (शब्द) or sound is the cause of creation and annihilation as well. Even to ascend to the mahabindu from where the varnas are descending one has to take support of mantra, which is a combination of alphabet (वर्ण) and sound (शब्द) both. The bodies of all the divinities are also made of these mantras only.          

from Yog-Tantra-Sadhana written by Pandit Gopinath Kaviraj, translated into Hindi by Ramesh Chandra Avasthi...........Om......shaktanand.blogspot.com.