Suffering and the pain therein seems to be an ineluctable fact of what we human beings understand in general by the word life. To know the cause and nature of this affliction and thereby alleviate it, if not end it totally, has been the singular concern of all religions and its great exponents worldwide from time immemorial. Despite all the efforts in this direction, the mankind has been unable to evolve any ubiquitous remedy to relieve itself of anxieties, insecurities and all the attendant worries which go with it in the name of life till date. Caught in this seemingly ceaseless cycle of life and death which is moving with merciless non-challance, there comes a moment when human beings sincerely start wishing an escape from this quagmire of confusion, ignorance and decay. Moved by this abject plight of fellow human beings, a grand campaign in the great yogic tradition of the yore is already afoot to relieve the entire humanity of this malady by opening doors of enlightenment to one and all. Respected S N Khandelwal has here shed some light on this great mission, called Akhand Mahayog, which is already underway overtly and silently, unseen, away from public glare.
On the path of Mahayog
(महा योग के पथ पर)
(Translated from an article written by Respected S N Khandelwal in Hindi)
‘Dukh Sthan Sahasrani’/ ‘दु:ख स्थान सहस्राणि’. Literally translated, it means suffering or sorrow has numerous centers of its abode, meaning thereby that this affliction is almost a common human lot which cuts across time and space barriers, barring a few exceptions of course. Though partial heroic endevours in this direction no doubt have yielded promising results but the grand goal of redeeming the entire human race smarting under the burden of this affliction is nowhere in sight. Many realized souls, moved by this predicament of mankind, from time to time, have voluntarily descended from their celestial climes, to save the suffering humanity from jaws of such a harsh fate but wails and distress are showing no signs of abating. Moved by the cries and prayers of the hapless human beings, even Lord Vishnu, as mentioned in the Puranas, promised to descend on the earth to do the needful. Apart from this, ever since the creation of the cosmos, all the satva-filled wise men have been subjecting themselves to practices of super-human austerities, sacrifice and abnegation, to show the human race the path to redemption and to help them tread it. Have they succeeded in rescuing the man from the relentless assaults of this seemingly inexorable fate? Had they been able to achieve their goal totally, the mental pain/distress (क्लेश) of the mankind would have been by now disappeared. So, it is clear that neither the seed of suffering was completely removed nor its power of fertility got affected to any great extent.
In some places, compassion was experienced. Dried up land witnessed elixir of healing touch here and there but elsewhere distressed humanity continues to reel, wail and moan as collective consciousness is yet to wake up to the reality of this common fate. This disjointed and fragmented experience and understanding of the cause and nature of this suffering have rendered the remedy elusive.
As per Akhand Mahayog, these sufferings are not to be put forward in parts but as one complete whole. The point at which it will be possible for projecting them together, that will be the place, beyond time, where the Mother of this universe will appear. Only by Her grace, the complete removal of the sufferings will take place. At present, everyone’s sufferings are personal and their lamentations are for eradication of those only but when humans will become that wise that they will start feeling the suffering of others from their heart, only then Akhand Satta i.e in-fragmented reality will be able to dawn and fill the whole creation with itself. Following the path of Akhand Mahayog only, the ground work which will facilitate such a reality to dawn will be laid. For this, great skill (कौशल) and strategy is desired or needed. When action joins with strategy, only then it is called great action and desired result is achieved, ‘ ’. Normally what we call yog, that itself is yog or not, this can be addressed by great wise men only. Through the eyes of the scriptures, joining of the self with the undivided causal self is yog. But the meaning of the Mahayog is unique (विलक्षण). In it, a yogi will be able to co-join the consciousness of whole cosmic creation, be able to experience the distress of all and becoming their central point of reference will conclude it in the highest consciousness (महाचेतना). Till this work is not achieved, complete eradication of suffering will not be possible. One may experience happiness at times, but it will be only transient because the seed of suffering has not been neutralized. In this, the great action resolve itself is the wish fulfilling tree and the effulgence is the garden of such trees.
Knowledge is liberation (अर्घ्य) and that which is to be known () as oblation (हवि:) and the knower in the form of hota/होता (one who is offering) is engaged in this yajna of maha-sankalp (great resolve). The undifferentiated wisdom of the knowledge, the knower and that what is to be known, is the real great action.
What is the foot stool of this maha-karma or great action? Where will this be accomplished? Rising up of this doubt is but natural. Scriptures pronounce that this will happen in this very body because this body made of nine elements is a nine jeweled Manidweep (realm of Tripur Sundari, one of the divinities of Tantra). For bodies of the divine which do not carry these nine elements or have less/more in percentage, this Mahadharm is not possible.
देहो नव रत्नद्वीप: त्वगादि सप्त धातु रोम संयुक्त: ।
(This body is 9 jeweled island, it is equipped with seven dhatus and pores.)
To start the sadhana of Akhand Mahayog, mastery of complete focus or being one pointed is essential because physical body is a medium of action or karma. One has to make it strong. The base has to be developed. Generally, it is seen that when individual suffering increases, one loses control and becomes unconscious. He starts moving as if he has lost everything. In such a condition, to take everyone’s distress on oneself is not at all possible for this impure body. On the other hand, to assimilate the effulgence of millions of suns is also not possible in this body, because this body is not able to withstand the effulgence of even one Sun. On experiencing a little heat even, the body starts looking for cool shade and peace. The explanation of this great effulgence in the scriptures has been given as;
दिवि सूर्य सहस्र्तस्य भवेद् उपदुस्थिता ।
Focusing of the body is everywhere desired. This is called adhaar sidhhi.
In Shruti, while giving the symptoms of a practitioner, Rishi Prishan says,
Lighted with innumerable millions of rays of light with gold-like luster, which is eulogized and glorified the unconquerable Vaindavpuri.
All the scriptures are filled with these kinds of many examples of glorification. Hence before getting involved in Mahadharma, adhar sidhi of the physical body is very essential. To achieve it, one will have to enter into it. Scripture say that right now, the ‘atma’ is affected by emotions. Due to the outward flow of our senses, its consciousness is spilled all over outside. It is attached with the drishya (outside scenario) and experiencing its pran, hearing, touch etc. as atma. Such consciousness has to be directed inwards. That which is established as taste in the tongue, odor in the nose, touch in the skin, sight in the eyes, speech in the mouth, it has to be experienced in the middle and one has to awaken from the sleep of illusion. Shruti says get up (उतिष्ठ), come out of intoxication and busy yourself in the karm or action. Raise the fire of Manipur chakra and perform the yajna of Sun located in the Sahasrar.
Sushumana Sadhana (Practice)
This body itself is the mystery of spiritual practice. Shruti gave the first order to awaken, as the jivatma is asleep right now. In the sleep which is intoxicated state of ignorance only, the play of triad of Jagrit-Swapan-Sushupti is the cause of carrying this body through the cycles of life and death. These three are moving like a circle. This circular movement is at great speed. Till the person is established in these three states, till then karm or action of adhar-sidhi is impossible. Till then it will not be possible to enter into the body because circular movement will not allow to find the center point.
Now the question arises that for movement towards the center, how will one generate it? According to Gurus, movement is the essence/ attribute of the element of Air or Vayu. Moving air element is continuously circulating, while in static element of Air it is very easy to locate the center. Thus with stable Air element only, entry in to the body is possible. Where Air is at rest, there is no movement and through that still center, one would get the point of entry into the body. Now the question arises that where there is no movement, what is there? It is said ‘that motionless state is neither Shunya nor Ashunya’. This explanation is only from the point of discussion only.
शून्यमितीनवक्तव्यम शून्यमिती वाभवेत‚
(Shunyam iti nav vaktavyam shunayam iti vaag bhavaet).
उभयं नीभयं चेति प्रग्याद्यर्थं तु कव्यते ।
(Ubhayam Nibhayam Cheti Pragyadyartham tu kavyate)
In scripture Yoga Vashishtha, it is called Spandan Shakti. In ‘Rahasya Panchdashika’, it has been referred to as Antardanti Vaak. In Shiva sutras, it has been referred to as Chaitanya. All these adjectives, which refer to the same bindu, is the entry point into the body, where there is no movement of air but the movement is through waves of pulsation/throbbing. It is with movement though it is called static because its movement is not due to any outside object. It is pulsating (स्फुरण) because of its own self as it is the center. This center is the secret place of the yogis and nasagra tip of the nose is located in dwadashant. Lord Krishna in the Gita and Gorakhnath in his talks have eulogized the process of dhyan or concentration.
नासाग्र दृष्टिरातमानं ध्यात्वा योगी सुखी भवेत,
(Nasagr Drishtiratmanam Dhyatva Yogi Sukhi Bhavet)
नासाग्र दृष्टिरातमानं ध्यात्वा योगी ब्रह्मसमो भवेत्,
(Nasagr Drishtiratmanam Dhyatva Yogi Brahmasmo Bhavet)
नासाग्र दृष्टिरातमानं ध्यात्वा संग्योभये जगत्,
(Nasagr Drishtiratmanam Dhyatva Sangyobhaye Jagat)
नासाग्र दृष्टिरातमानं ध्यात्वा दु:खविमुंचति,
(Nasagr Drishtiratmanam Dhyatva Yogi Sukhi Bhavet)
नासाग्र दृष्टिरातमानं ध्यात्वा मृत्युर्विमुंचति ,
(Nasagr Drishtiratmanam Dhyatva Yogi Sukhi Bhavet)
नासाग्र दृष्टिरातमानं ध्यात्वा ध्यानपरोभवेत्,
(Nasagr Drishtiratmanam Dhyatva Dhyan Paro Bhavet)
नासाग्र दृष्टिरातमानं ध्यात्वा सिद्धभवेत्स्वयं।
(Nasagr Drishtiratmanam Dhyatva Sidh Bhavet Swayam)
This nose tip dwadashant is located in the middle of outer and inner space. This place alone is the entry point for the body or deh. By following the Sri Chakra Vidya, one will come to know that downward pointing triangle is of Shakti while upward pointing triangle is Shiv. Shruti says,
पराङ्गेत्यज्यमयी पराङ्गेत्यनाशनी ।
By concentrating on the breath, one finds that it arises from one bindu outside the body and exhalation also reaches that very space. It is called Dwadashant. Here two kinds of triangles meet. First upward pointing and second downward pointing. Breath issuing from both the nasal passages is joining at one point in the outer space. This is the downward pointing Shakti triangle. From that very point the inhalation is being attracted into both of the nasal passages is the upward triangle of Shiv. The point where these two are equal or balanced, is the bindu or central point of awakened state of this gross body. Only by establishing oneself in the grace of Guru’s skilled teachings, one is able to enter the body through this point. The knowers of Tantra call this the Saral-path (easy way) of Sushumana, by establishing on which, the consciousness gets movement into the subtle inner space and thus the sadhak moves from jagrit gross state towards the subtle state. Both sides of the triangle are the two nadis of Ida and Pingla. In the center of the two nasal passages is the pulsating Sushumana. Establishment in that ‘spandan’ or pulsation is actually entry into the deh or body.
Malini Tantra clarifies this subject with more details. Gross body is the lowest form of consciousness realization. Therefore, the first Shakti rising is done in this only. From here, the consciousness of awakened body is to be directed into the subtle body. As per tattva of Yajna, the aforesaid bindu is Agni/Fire. In which, offering of gross consciousness is to be given and yajna-shikha of Sushumana has to be followed. In the first richa of Rik Veda, agni/fire has been explained in the form of Purohit (Hindu priest or Chaplain who performs things for the betterment of others). Yajmaan (whose work Purohit is doing) should follow his purohit. The fire which has been mentioned in the Rik Veda is nothing but fire of Sushumana only. It should be understood like this.
Yogi Purnanand, in his description of Sushumana writes,
‘Vidyun mala Vilasa Muni Mansi Lasatantu rupa Su-sukshama,
Shudh Gyan Prabodha Sakal-sukh-mayi Shudh Bodh Swabhava,
Brahm Dwaram Tadasye Pravilsati Sudha Dharagamy Pradesham,
Granthi Sthanam Tadet Dwadanmiti Sushumankhyan Adayalpanti’.
By taking the refuge of the mysterious Sushumana, a yogi who is trying to pierce all the adhwas, can realize that. This point has been discussed in the scriptures a little bit only while the rest of it has not been divulged. With the grace of Guru alone this is known.
Scripture Tantralok explains that
यो प्रभोरंकागा देवी सुषुम्ना शशिसमप्रभा,
(Yo Prabhorankaga Devi Sushumana Shashi Sam Prabha)
ग्रथितोध्वा तया सर्वा ऊर्ध्वश्चाधस्तनस्तथा ।
(Grathit Udhwa Taya Urdhavshchadh Tanah Tatha)
What is this Sushuman? Gurus explain it as unobstructed flow of the swabhav/ temperament, enjoyer of the Kaal or time and self-induced wave of the ego. It is the light streak which gives the where about of the primordial power, the Mother.
The fire which has been explained as per Shruti earlier can be realized in two places, first at the tip of the nose and other, in the Manipur chakra. Right now we will discuss the first fire. The fire arising from Dwadashant at the nose tip, taking the support of upward pointing triangle of Shiva does the work of burning up to Somchakra (Som is Moon; chakra is circle). It represents the burning of consciousness which identifies with gross body and by the fruit of this yajna, one gets oneness with the subtle body. This is the first level of sadhana or first level of entry into the gross body. In this, the practitioner makes the gross body consciousness like dead body and establishes his subtle consciousness over it and moves forward in his action. This is the actual shav-sadhana (practice on the dead body).
Second level of the practice
After this, the movement should start on the second level. While taking birth, one was attached to the mother through navel (umbilical chord) and was getting all the necessary nutrients through it. At that time, this place which is called Manipur was pulsating with pure energy. The moment one comes out of the mother’s womb out in the open world, this doorway closes. This alone is called Guha in scriptures. Through its development, one enjoys Chidanand. ‘मध्यविकासात् चिदानन्दलाभ:’। The description of appearance of Brahma from the navel lotus of Vishnu is a mysterious hint. Paravak is located here only. As per Ram-Snehi Sampradaye, ‘Some days tongue enjoyed the nectar, speech was held in the throat, some days it happened so that speech went in to the heart, great peace realized in heart as if Sun has banished all the darkness, thus found peace at such a place. Shabd or naad then shifted to the navel and spread the spandan/ pulsation there. Thousands of feminine voices sang auspiciously and sound of Ram (रं)-Ram(रं)- Ram(रं) spread all over’. (‘Ram’ is the beej mantra of Manipur lotus.)
It is said that without knowing Agni, siddhi is not possible. The teachers say that only with whom the Chit Shakti becomes happy, in the heart of such a practitioner/ sadhak, the knowledge of such a yajna dawns.
With the fire realized in the Manipur chakra, up to Sahasrar, all the tattvas or elements are to be purified. As per the Tantra-based knowledge, while entering the deh from nose tip, Sushumana remains gross. Entering from Dwadashant of navel Sushumana’s subtle Vajra Nadi is accessed. For movement till Sahasrar, Chitrani nadi is utilized and in the end this Sushumana alone takes the extensive/ pervasive form into the brahm nadi. Same thing has been explained in Kshurikopnishad and Brahmanopnishad. This is the subtlest of the subtle position of Sushmana.
तन मध्ये परमा कलाति कुशला सूक्शमाति सूक्शमापरा,
(Tan madhye Parma Kalaati Sukshamiti Sukshampara)
नित्यान्द परम्परा विगलितात्पीयूषधराधरा,
(Nityanand Parampara Viglitat piyushdhara)
ब्रह्माण्डादि कटाहमेव सकलं यद्भासया भासते,
Brahmand adi Katahmev Sakalam Yadbhasya Bhasate)
सेयं श्री परमेशवरी विजयते नित्य प्रबोधोदया ।
(Seyam Shri Parmeshwari Vijayate Nitya Prabhdaya)
………………Shat Chakra Nirupan.
Inside the human body, the presence of numerous nadis have been explained. Out of them 72,000, and still out of them 101, and further out of them 14, and from among them even 3 and last of it only one has been considered to be the most important. Through navel, these are spread in the whole universe. Like the light rays from the Sun spread in all the direction, in the same way the spread of these nadis should be understood. The point from where these nadis spread all over should be considered as the meeting point of gross and subtle. By staying in the realm of fire of the navel, these nadis are always lighted up. That is why in Sanskrit language, a nadi and light has same meaning. These nadis are intertwined with one another, that is why one person with another, one realm with the other are connected. As the air element gets purified and becomes more and more subtle, the grossness of these nadis gets removed step by step. As spilled-over Sun light rays are brought together, the fire power takes the form of a point or bindu (as we see in the light coming out of a double convex lens merges at one point which can burn a piece of paper), in the same way due to effect of the sadhak, the spilled effulgence in the path of the navel, gets concentrated in the center of the Manipur chakra, and starts rising up and touches the Brahmrandhra to engage in the process of chakra piercing. This is the second stage of practice or of entry into body or deh.
Third Stage of Practice
As per the followers of Sahaj Amnaya, chit is the cause of all sidhis. The body’s skeletal system is between Meru Giri and center established as Shunya Giri Gahvar. After this is the space, by entering where, our chit experiences great peace. When consciousness neither moves up nor moves down then it is called Poornima. As per Hatha Yoga practitioners, the movement of air in the Madhya path is the cause of Chit/ mind. As per Hathyog Pradipika, the moment one gets free of the agitation of the bindu, focus of the chit is established. Nath sidhas say that till the vikalp/ alternatives are generated, wish of happiness and good luck is useless and will never dawn. In the scripture Kaalchakra Tantra, Vimalprabha commentary,
ककारातकारणेशांते लकाराच्च योत्रवै,
(Kakarat karane Shante L-kaarach Yotrave)
चकारात्च्चलितस्यक्रकारात् क्रमबन्धनात् ।
(Ca-karaat ca Chalitasyakrakarat Kram Bandhanat)
In the commentary 4 letters have been mentioned:
Ka – removal of jagrit state.
La – the reduction of Swapna state.
Ca – Chit Nirodh Sushupti state.
Kra – freedom from snares of Krama and attachment into Akram.
Ca – Stopping of agitation of the Chit.
As per yogis, the spaces for movement of Chit or mind is the nadis. Taking refuge of these manovaha nadis, it is continuously moving. By the amount it is weaned off from them, by the same amount it will move towards the heart. Purified mind is the nirudh/ free mind. This is also called dawning of Kundlini. Chit is also called as mantra in Shiv sutra. With agitated mind it is extremely difficult for the focusing in God. Chit neutralization is possible only after swapna awastha (dream state) gets removed. As per this tika, breath is panchgyan maya. Panchskandh of Vigyan are its forms. When breath of the right and the left nasal passages join together, it becomes a pind. After this, it is established on the karnika of the lotuses of Navel, Heart, Throat, Eyebrow centre and Crown of the head. The followers of Vajrayan call this process as Vajra-jap. By the help of Vajra jap, pran and breath movement becomes still and mind radiates effulgence.
Professor Velvelkar and Renade found stillness of chit/mind in all the special vedic practices (History of Indian Philosophy). In the 10th mandal of Rik Veda, sukta 136, the meaning of yog is taken as one-pointedness only. As per Kathopnishad (2-3-10-12), when all the five senses become at peace, mind also loses its movement and becomes still, intellect does not move then the rising or dawning of param gati (ultimate movement) or realization should be understood.
Many kinds of Sansakaars are established in our chit, which are busy creating illusion. By spiritual practice alone this can be stopped. Annihilation of mind is not discussed in yog but only stopping of its movement is talked of. Right now chit is moving in many matrikas shaktis (the Hindi syllables which are the cause of the world). By one pointedness, it has to be brought back into A(अ) again. When A (अ) is also reduced, Ardh matra is achieved and the seed of the chit gets burnt. Graced Sadhak then piercing this state too, moving into the causal body, annihilating sleep (Sushupti) enters into the third state/ level of ‘deh’ entry in his spiritual practice.
Fourth Stage of Sadhana/Practice
The fourth stage of sadhana of Mahayog is to experience all pervasiveness. This realization was described by Abhinav Gupt of Kashmir,
भावनांन समुद्भवांस्ति सहज त्वद भावजा भान्त्यमी,
(Bhavnan Samudbhamasti Sahaj Tvad Bhavja Bhantyami)
नि:सत्यामपिता सत्यतामनुभव प्रा्त्या भजन्ति क्शणं,
(Nih Satyampita Satyatam Anubhav Pratya Bhajanti Kshanam)
तस्मात् त्वं विभवेन भाति भुवन प्येकोप्यनेकात्मन: ।
(Tasmat tvam Vibhven Bhati Bhuvan Pyekopyanekatmnah)
In the normal sense, this is the ultimate stage of yog. But according to Akhand Mahayog thinking, the atma has to return from this state of all pervasiveness after feeling the pain of the other souls. To return from a place of no return, is called Maha-purusharth (Maha means great; Purusharth means what a Purusha/Person should strive to achieve), which has been discussed in the realm of Akhand Mahayog.
While presenting Tantra, it is essential to submit that due its coming out of the mouth of lord Shiva, for centuries it is thought as very beneficial for all the sadhaks. In the tantric scriptures various vidyas have been explained which are beneficial in both eternal and non-eternal states. Eternal (nitya) means that knowledge (vidya) which leads to final emancipation or mukti, while by non-eternal (anitya) it is meant that which provides us fruits in this gross world. To provide both kinds of knowledge, has been a specialty of tantra. In the tantric scriptures, the value of eternal state is always considered to be much higher than that of non-eternal state. Hence in tantra one always gets the inspiration to follow the practice of eternal path for realization of the self.
Tantra alone is filled with the glory of the guru. In the absence of a guru, getting the exact knowledge of its philosophy and procedures becomes almost impossible. In the present times to get the company of a real guru is extremely difficult. In such a state, a benefit seeking practitioner/ sadhak loses heart. It becomes difficult for him to get the instruction for the right path. Realizing unclear state of their minds towards duties, lord Shankar created the tantra shastras to lighten up and show the path to follow. Sadhana of it can be started under the guidance of a guru. Fruit of the sadhana is finding a guru in either inner or outer realm.
Some tantras say that Chandi, when questioned Shiva regarding tantra, at that time she was in Vipreet Rati state. The meaning of Vipreet Rati is that while in the act of love making, a man is generally above, but during the act of Vipreet-rati, a woman rides the man. This is also a mysterious hint or signal. To take its literal meaning in this reference is totally wrong. Its meaning is being explained here to some extent.
Actually there is no difference between Shiva and Shakti, they are inseparable. They seems to be two entities in the oneness, like moon and its moonlight seems to be different though they are one and inseparable. Moon is established in its own self. There is no need for it to tell a way for its search or to make itself appear. Shiv also is enraptured in its own self. Moon light of the moon gives us the information about the entity of the moon. In such a state, the moon light gains prime importance and moon loses its importance. Similarly Shiva is also established in its own self as there is no outer exultation. He is lying unconscious like in his own bliss and ecstasy. In such a state Shakti becomes prime because there is no outer manifestation in Shiva. Enjoyment (विलास) of Shakti alone is his exultation (उल्लास). Hence Shakti alone is of prime importance. She alone expands the mundane affairs of the cosmic creation. Like in the act of Vipreet rati, the male aspect remains dormant while the feminine aspect only completes the whole process beautifully. In the same way, Shiva also remains without any movement. The pulsating Shakti established on his chest alone experiences the great expansion of the cosmos. This is the essence of the meaning of Vipree-rati.
This whole world is the playground of Shakti. Shiva, which is the eternal truth, is only the seer/ drashta (द्रष्टा). Though in the process of descent during creation, Shiva alone takes the form of five elements but the pulsation inherent in them (elements) is of Shakti alone. Hence in the five elemental state Shiv is like a dead body or Shav(शव). It is because of the grace of Shakti alone that in that five elemental state Shav(corpse like body of Shiv) converts to the state of Shiv. The Saundarya Lahiri (written in praise of Shakti by Adi Shankaracharya) expounds this truth only. Where ever there is rati (action), there, action is due to Shakti alone. This is the real meaning of Vipreet rati.
A part of this great Shakti alone is the jeev (जीव). Like this, innumerable souls or jeevas keep falling on to the Earth from this primordial Shakti, which is the cause of everything. But one must understand that to think that our Earth alone is the Earth, is wrong. In the whole Cosmic creation, wherever the element of Earth is present in the all the hidden stars, in the womb of planets, nakshatras, milky ways, there also the element of Earth element is present. In this way, innumerable jeevanu-atoms of jeev (जीवाणु) get energized. They because of the movement of their own Shakti, start knowing themselves in the forms of Sthavar (those who don’t move like mountains, trees etc), Jangham (those which can move), Keet (those small things which move on the Earth) and Patang (those which can fly) etc. Slowly they get rare human body and start experiencing the cycle of life and death.
Created from Her own play, the great Shakti’s compassion arises on seeing the life and death movement of these jeevas, their sorrows. She doesn’t realize that how all these innumerable jeevas from her effulgence (Tej) flew out as sparks and fell in to the movement of creation? This happens due to a natural process. This is not the seer state but a state of seen. That, which is seen, cannot research on the cause, only a seer can. Shiva like unattached seer is totally separate from the boundless cosmic expense. Thus he is the seer of all the three states of creation, sustenance and annihilation.
Shakti can never be seer. The compassionate Maha-Shakti inquire from Shiva, who is established in Her own self, the cause of all this play. This is the principle that for the well-being of whole of the creation and all the jeevas, One element, by itself become the diad of the questioner and the answerer and in the process brings forth the descent of all tantrik scriptures.
Many tantras have been sermonized like this. One should remember here also, that one should never start a practice by just reading one tantra scripture. Those who have not got the company or right or sidh guru or inner guru, they instead of benefit will incur loss if they try to do a sadhana by following one tantra scripture only. Those who do not have guru are advised to study all tantra scriptures thoroughly, understand their working aspects and with discrimination choose the practice path and then choose the particular tantra practice/sadhana. Doing this way many confusions and obstructions get removed.
Tantra Sanket/संकेत (hint):
As per Varahi tantra Creation, Dissolution, process of dev poojan, Spiritual practices, doing the six rites of tantra and all around meditation procedures have been explained. Later on in more developed tantra scriptures rise and fall of creation, discussion on Yantras, place of divinity, religious places and their details, dharm of particular stage of life, institute of brahims, creation of divinity, Kalp tantra, place of light, explanation of Purans (18 in number), description of Koshas (Annmaya, Pranmaya, Vigyanmaya kosh etc) in body, fastings(व्रत), purifications(शोधन), description of lower realms, description of Har-chakra, symptoms of men and women, dharma of kings, how to give alms, dharm of the century(युग), dealing with others and knowledge of elements were explained. In some tantras, the subjects which were discussed were not discussed in desired details, hence it is felt that they are minor-tantras and not main tantrik scriptures. In those Pashubhav, Veerbhav and Divya bhav has been explained but Pashubhav and Divya bhav have only been referred to, while Veer bhav methods have been explained.
In tantric scriptures, many such points have been explained, which do not find reference anywhere else. For example, they have explained two kinds of cremation grounds. First one is the womb and the other one is Shivling. Cremation pyre or Chita (चिता) represents the womb. While explaning the Pashu, Veer and Divya bhav, the field of Pashu bhav has been very much expanded. All practices, which come under Dakshinachar refer to Apshubhav. All practices of Pashchim Amnaya are called mixed i.e we can say the practices referred there are a mixture of Pashubhav and Veerbhav both. Uttaramnaya is fiiled with Divyabhav. Divyabhav practitioner has to practice Veer bhav in cremation ground. Only Urdhav Amnaya practitioners are really pure Divyabhav practitioners. Their practices do not have mixture of Veerbhav in it. Shiv, when moves towards Shakti, he himself becomes Shakti. When Shakti moves towards Shiv, She becomes Shiv. It means that when Shiv moves towards Shakti then Creation sequence/array (सृष्टिक्रम) and when Shakti moves towards Shiv then annihilation sequence/array (संहारक्रम). In tantra, creation array is used for worldly goals while annihilation array is used for final emancipation or freedom (निर्वाण).
Generally in tantra, for practitioners of Veerbhav and Divyabhav, inner-mental-poojan has been advised, as for them outer-poojan is considered inferior or of lower grade. For them Yoga and information of subtle channels (नाडी) is explained. Such tantra say that the number of asans in yog equal the number life-forms in the cosmos i.e. 84,00,000. Out of these, two asanas are most important, which are Padmasan and Sidhasan. From this section it dawns that for completion of tantra sadhana Raj yog is essential. For success in tantra sadhana, Ajapa jap and pranayama knowledge is also desired. With focused (समाहित) mind, fruit of japa is achieved and light takes the form of Kali. Only such a mind has the right for mental poojan.
In the Vamachar and Veerachar tantras, many such things are discussed which in the normal sense of the world may not be considered right like panch-makaar (पन्चमकार) etc. In this context the confusions have been dealt very well in Niruttar Tantra. As per Niruttar tantra, whatever has been explained about panchmakar at different places is only symbolic. Like wine/ liquor means something else. The meaning of generally known Flesh and love making in tantra is different. As per this Niruttar tantra, all those things mentioned in the different tantras are mere symbols. To know it is very important for any practitioner. One who does not know the real meanings of these things in tantra will get only sorrow (दु:ख).
In the path of tantra, oneness of devi and practitioner has been established. It is said if the practitioner is having sorrow, is feeling thirsty, hungry, lacks in something, then his/ her isht devi will also be concerned about his/ her needs. Hence it is advised that the practitioner should sit for sadhana after satisfying his/ her hunger and thirst. This does not mean that he should overload himself with food and drinks etc. If he does that, he will generate sleep and laziness. Actually, the real meaning is different. With the food of mantra jap one should satisfy the hunger of all the different births, thirst of various births should be satisfied by the nectar which is issuing from the centre of the Sahasrar lotus in the crown, by generating great emotion (भाव) in sadhana one should dispel all lack (आभाव), thus one should engage in the spiritual practice and one should merge in to the oneness. Thus in this path by not know the hidden meaning everything could be misunderstood. The hints are of many types:
क्रम संकेत कञ्चैव पूजा संकेतमेव च,
(Kram Sanket Kanchaiv Puja Sanket Mev ca)
मंत्र संकेत कञ्चैव यंत्रसंकेतकं तथा ।
(Mantra Sanket Kanchaiv Yantra Sanketkam Tatha)
Hints are given in sequence, Pooja, Mantra and Yantra. In the absence of this knowledge whole effort of the tatnra becomes fruitless. For example it quotes at one place that Par-Brahm-Swaroopini-Rajini-Devi’s jap should not be done during night. Here the meaning of night jap is that when Ida or left nasal passage is working. By day is meant when pranic energy is going through the right nasal passage or Pingla.
In the same way under Panchmakar, Embrace, Kiss, love making, invitation, similar talk and Vipreet rati has been taken as a part of such sadhana. If in the practice, we take the literal meaning then it is going to be greatly misinterpreted. Hence the warning of tantra is really true that without a Guru one should not enter in to it. A knowledgeable guru alone can describe the inner meaning of the symbolic language. For example embrace means Angnyas-Karnyas; Kissing means Dhyan; Love making means Pranayam; Seeing love making pose means Jap of mantra; Invitation means inviting the divinity; to talk of all the above means continuous chanting of the names of Shiva and Kali, Vipree rati means joining of Kundlini with Shiva or going from Pravriti marg in to the Nivritti marg.
It becomes clear from above that all the worldly thoughts about Vaamchar and Veerachar are illusionary and are figments of ignorance. Only a knower can explain it in proper manner. In the real meaning of Vamachar and Veerachar, only a practitioner of extremely high character, mental and ethical integrity can successfully accomplish. One who does not know this sign language will find it un-ethical, vulgar which is not the flaw of tantra but of wrong interpretation as per the vision of the practitioner.
It becomes very important to write here that none of the tantra from the outset is complete in itself. All the scriptures of tantra are inter-connected. Problem raised in one is answered in the other. When one finds anything getting unclear in one, it is cleared in the other tantra scripture. The reason of it can be that all the known and unknown tantra are sparks, flashes and light of one great tantra. From the central point of that Mahatantra for eons, since the time of creation various tantras have sprouting forth. A fully realized Guru is essential for understanding the tantra path. In fully realized guru, this river of Mahatantra is continually coming in the form of Pashyanti speech. In the absence of a Guru, getting in to Tantra path just by reading scriptures is not at all advisable in the vision of a wise person.
‘नायं आत्मा बलहीनेन लभ्य’, for a power less person wish of realization is just a false hope. Realization of self alone is the place of completeness and anand(joy), source of all the waterfalls and the treasury to provide for all the lacking. The journey from Anatma to Atma is the path for only the brave. Those who have the capacity to pierce the goal and are winners over the six enemies of the self are real Shakti upasaks or poojak. Fixed like a snow clad mountain, tolerant like a tree, at peace both in pain and pleasure and who are fixed on realization are the Shakti upasaks.
In Akhand Mahayog, Shakti alone is to be prayed to. In the worldly life, one is known to the power of wealth, unity, science and knowledge etc and one is busy garnering such powers. Everyone in the journey of life is actually searching for Shakti. By the percentage one is lacking in power, by the same amount, sorrow is experienced. In the cosmic world or the world beyond all the varied powers which are experienced are actually light of that one primordial power alone. One central power alone with its light rays is causing the expansion and spread of innumerable powers. But in essence they are all one. That one power in the Samashti form is Atma Shakti of the Parmeshwar/ Lord and in the Vyashti form is the atma of each and every animate object. By empowering oneself with the realization of the Shakti in Vyashti form, one gets the closeness of the central creatrix Parashakti. This is the Par-Aham-Vimarsh of Shaiv-Agam.
Maharishi Bhrigu in ‘Brahm-Chinta-Pranali’ accepted parashakti as the heart of Tantra. In ancient achievements of India, place of tantra in extremely important. Vedic view-point stresses on non-accompaniment or solitude. Other forms of it, talk of illusion of maya etc. But in tantric path of Akhand Mahayog, nature is considered very beneficial. As per this in the mirror of the nature only Shiv deliberates or consults and recognizes himself. This path of tantra moves forward by researching on every atom of the human. Filling every pore of the practitioner with the music of joy, it leads to the source of Paramanand. The path of tantra does not make the practitioner full of dry knowledge and also is not dependent on others like a bhakt and he is not filled with stillness of a Yogi. He, flowing in the flow of pulsation of Parashakti at a single point tastes the knowledge of the wise, love of the bhaktas and intellect of the meditation of the yogis.
Parashakti is the form of deliberation (विमर्श). It is the wave of exultation/exhilaration(उल्लास) of Sivas experience of self. In him alone it dissolves. Sidha Punyanandnath realized Shakti in the form of ‘अन्तर्लीनो विमर्श:’. Shakti with its wish creates the world on its own self. And again devouring the whole elemental creation in itself annihilates it again and becomes desire less. At this moment it wants nothing.
कवलीकृत् नि:शेष तत्वग्यानस्वरूपिणी‚
(Kavlikrit Nihshesha Tvagyanswarropini)
तस्या परिणतायातुं, न कश्चित् पर ईक्ष्यते।
(Tasya Parinitayatum, Na kashchid par Ikshyate)
The circle of the joy of chit is eternal leela while circle of desire-knowledge and action is the world. The common boundary of these two is the entry point in to the realm of Shakti. This is called the central path. This is the central path of flow of cycle of life and death. It will be discussed at appropriate time. Thought of Parampad is without the effect of desire and deliberations. Still as from a lamp(दीपक) light is issued, in the same way from it imagination, alternatives and desire etc. come forth. Reason being, they all cannot remain there and are being thrown away. This is the imagination of non-imagining, desire of the desire-less and action of the action-less. Those who take this desire as truth get infatuated (मुग्ध) in it. This is the play of pulsation (स्फुरण). The primordial Shakti alone enters yoga-nidra and kaal-ratri respectively and finally takes the form of Maya Shakti. Param-Ishwar is the absolute observer of this pulsation(स्फुरण). All the doings are on the level of Shakti. Observation is the chit, it is the exhilaration of the joy, is the play of the pulsation of Shakti. Development of action through desire is in a way development of meaning/ Arth(अर्थ) through shabd or word. During the desire state, Shakti is not apparent, in the knowledge phase it partial appears, while in action phase it is fully manifested. Parmashakti, when fully residing in Param tattva, it takes the form of an equilateral triangle. A flow form Parampad falls in to the triangle which is assimilated by triangular Shakti in itself as a base(आश्रय). By making that flow as its own, the Shakti starts the process of creation. From this flow of Parampad, in the form of its own-shakti-self, innumerable creations have sprung forth. In Vedas, rayi(रयी) and life force (प्राण) are called as Aditya (Sun), Surya (Sun), Agni (fire) and Som or Chandra (moon) respectively. All the material which we can see is called rayi. In all the three, Parma Shakti is active. Even scientists by accepting the concept of matter and energy has actually given credence to the Indian thoughts in the subject. Scholar Cooper, Sir William Crookes (British chemist and Physicist), Oliver Laz and Flamarion do not agree that matter is free. It cannot perform any work on its own. Scientist Flamarien says that when we try to research the matter it disappears and then causal power of the whole cosmos, doer of everything, eternal pulsating Shakti which is the cause and effect itself is found (Spiritual Science – by Sir Willaim Earnshaw Cooper). Professor Heckar after experiencing the all present energy form of matter called it intelligence. What is rayi in the Vedas has been explained as matter in the science. Professor Bucknar, experienced play of energy in every state of mater (Force and Matter, Prof. Buckner). Dr. Draper has also supported this principle (The conflict between religion and science, page 358).
Akhand Mahayog has found that this body itself is the matter. The consciousness, inside it, is responsible for all the activity. One cannot enter in to the wave of that consciousness till it is not understood in isolation from the matter. It is referred to in Yogic scriptures as negation of body consciousness.
When this energy in the course of new creation connects with the matter, the pulsation occurs in the cosmic play or affairs. At that time it is called Nature(प्रकृति). By associating with matter, the energy operating in the pulsating trade of estimation of result of time, is called Kali. In other opinions of different scholars this primordial power is cause of everything.
When it is detached a little, gradually taking forms of Yogmaya and creatrix of the cosmos, it takes the form of Moh-maya. When it neither involves itself in the process of creation nor disappears in to the Paramtattva, then its state of equanimity is realized. As per Akhand Mahayog, this state of Shakti is called Kumari. This central Kumari Shakti is taken for Upasana in Akhand Mahayog. For annihilation of the circle of birth and death, refuge of flow of central Kumari is needed. Philosopher Herbert Spencer questions, ‘ Is there any end to the result? Will it continuously keep on achieving special and ordinary bhav? Will it flow in to the endless results? No, it will not. Result has an ending. Equilibrium is the end of the result. (First Principle – 483-516).
Equilibrium of the Shakti is the middle path. Gautam Budh has eulogized the middle path immensely. Mantra drashta Rishis and all the sidhas agree to it. Akhand Mahayog also accepts it. This is the real Shakti poojan. Mahamaheshwar Acharya Utpaldev has mentioned chidanand realization through development of this central channel.
As per Akhand Mahayog, in front of this body is located an upward pointing triangle. Inside it three bale leaf kind of petals are there. This is dormant Shakti. It is encircled by another attached to it from behind. By the shaktipat in the form of awakened consciousness by the guru, rear attached petals get free and middle Shakti develops. Middle lotus is called Moola. Moola has eternal connection with the middle point of the triangle. This flow arises with piercing of the upward triangle. Central point of the triangle is Medhya which is natural Mooladhar. This is entirely different from the Mooladhar explained in the yog. Central point is the heart of Sushumana. One nerve goes from this central point to Sahasrar which is called Nairrit Shira. This is connected from one side to above mentioned mooladhar and on the other to Chidakash. Practitioner establishing his consciousness in to it enters in to the realm of Mahashakti.
During the times of mid-centuries various Sufi saints also experienced Nairrit Shira. They have explained as ‘Rage(रगे) Kimas(कीमास)’. This is the symbol of their practice of Shakti.