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Chakras according to Goraksanath
Chakras according to Goraksanath
Whatsoever difference there has been, or may be, as to forms and methods, whether in Upasana or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon and Fire - The Serpent Power, Arthur Avalon, p.287
The following article, called "System of Chakras according to Gorakshanatha," by the esteemed tantrik scholar Gopinath Kaviraj, first appeared in the Princess of Wales Sarasvati Bhavan Series, Vol II, 1923, and is consequently out of print. Words which were in Sanskrit in the original article have been converted to the iTrans format. Ed.
The System of Chakras according to Goraksanath
By Gopi Nath Kaviraj
The system of mystic culture introduced by Goraksa Natha does not seem to have spread widely through the educated classes, so that although about a millennium has passed since this great man appeared his teachings have remained till to day almost a sealed book to many. The Goraksa Sataka and Goraksa Paddhati are two of the few Sanskrit works published which profess to give an exposition of this teacher's instructions. The Hathayogapradipika also belongs to this school, but it deserves to be supplemented.
We propose to deal in a separate paper, on the basis of Mss. and printed books (in Hindi and Sanskrit), with the entire system of mystic culture associated with Goraksa Natha, both historically and philosophically. Here we must confine ourselves to the system of Chakras or intra-organic centres of spiritual energy recognised by Goraksanatha. Our description will be based on a Ms of Vairata Purana and on an old coloured chart (obtained accidentally from a local gentleman interested in this panth) representing: the human body containing the spinal column with the various centres painted and duly located. It will be found that this arrangement differs widely from the current notions both of the Hathayoga school and of the Tantras.
First of all in the perineum we have. the Adhara chakra (coloured red) presided over by Ganesa natha with his two Powers, viz. Siddhi and Buddhi. This is identical with the well known Muladhara of the Tantras. But the next centre, called Mahapadma chakra, controlled by Nila natha is unknown else where, The third, the Svadhisthana chakra (coloured yellow), is in the genital region and has Brahma for its Deity and Savitri for the Power.
Between this and the Manipura there are three distinct centres, viz. Saddala (called also Susumna chakra), Garbha (in the Garbha sthana) and Kundalini (in the region adjoining the waist and presided over by Fire). Besides bare names and vague localisation we do not find statement for any further detail about these psychic vehicles. The Manipura is situated in the navel and has Visnu for its Devata. Above this is supposed to exist the so-called Linga chakra, of which, again, no particulars are given. Higher still, in the pericarp of the Anahata is the seat of mind - Manas.
The Anahata itself is in the heart and looks like a lotus with 12 petals, emitting a white radiance around. The presiding god of the chakra is named Mahadeva (Rudra natha, in the Ms) and the Power is Uma. The rsi is called Hiranyagarbha. This corresponds to the causal body, dream-less sleep, Pasyanti Vak and Sama Veda.
The next higher Chakra is of course Visuddha, in the throat. It is a sixteen-petalled lotus, with smoky colour, presided over by Jiva and Adya Sakti, The Rsi is Virat. It corresponds to the causal body, dreamless sleep, Paravak, Atharvana Veda, Jalandhara Bandha and Sayujya Mukti.
The Prana chakra which is a thirty-two-petalled lotus of bright hue (udUdyotavarNaprabhA) and is controlled by Prananatha and Parama Sakti, is seated near the region of the throat (galasthAna)1. It forms the 10th aperture of the human body. Of the four chakras above Visuddha and below Ajna, the second one is Avala chakra, furnished with 32 lobes shining 'like the rising sun (aruNodyotaprabhA), presided by Fire. The exact site of this Chakra is not mentioned. From what is said it appears that it is seated where the three granthis viz. Brahma, Visnu and Rudra, unite (trigranthisthAnagzg), and is very intimately connected with Kalachakra and Yoginichakra. The Chivuka chakra is somewhere in the facial region, apparently near the chin, and is formed like a sun-like lotus of 34 lobes, presided by Prana and Sarasvati. All the devas have their seats within the lotus. Its Rsi is named Krodha. All languages, indeed human speech itself, are supposed to have their origin here. The Balavan chakra is just below the Ajna, in the nasal region, and looks like a three-petalled lotus of red, white and dark colour. This place is described as Tribeni, being the confluence of the three streams of Ganga, Yamuna and Sarasvati represented in the body by the three nadis, viz. Ida, Pingala and Susumna. The presiding God of this Chakra is Pranava and the Power Susumna. The statement that this place is associated with the three matras of Pranava (viz. A, U & M) becomes thus intelligible. The name of its Rsi is given as Mahahankara.2
The famous Ajna chakra (called also Ani chakra in the Ms.), which is in the centre of the space between the two brows, is a diamond like (mANikyavarNaprabhA) lotus of two petals, presided by Hamsa Devata, and Susumna Sakti. It corresponds to the Vijnana state and Anupama Vak, and to the half matra of the Pranava.
The Karnamula chakra, within the auricular region, is a 36-lobed lotus of mixed colour (dark and yellow.) The presiding God and Power are Nada and Sruti respectively.
It is the seat of the 36 matrkas.
The Tribeni chakra, above the brows, is a 26-lobed circle with Akasa as its rsi. This is the real Tribeni, but how this place is connected with the Balavan chakra lower down is no-where stated.
The Chandra chakra is in the forehead and consists of 32 lobes3 with a colour between white and red4. It is presided by the Moon and Amrta5 Sakti. The Rsi is Manas (mind) with its sixteen kalas. It is said that the sun goes to this lunar mansion to drink nectar.
This centre is very closely related to another chakra - the Amrta chakra, almost in the same region, probably a little upwards. Its Devata and Sakti are identical with those of the preceding chakra, but the Rsi is Atma rather than Manas.
It is from here that nectar is constantly flowing, This place is described as the abode of the Gayatri named Kamadhenu (lit. 'wish-giving cow'), figured like a milch cow with four teats viz. Ambika, Lambika, Ghantika and Talika. It has a human face with intoxicant looks (madanetra), a peacock's tail, a horse's neck (grIvA), an elephant's tusk (tuNDa), a tiger's arms (hastashArdUla), a cow's horns, and wings consisting of Lila Brahma and Hamsa. It is a stranger figure. It is from the udderof this 'cow' that nectar is perpetually streaming down. The Khechari, Viparitakarani and other mudras are some of the devices intended to check the downward flow of this blissful current. The Yogin who has. obtained access to the chakra and abides here becomes immortal and free from the effects of Time.
Next is the Brahmadvara Chakra, located above the forehead and shining with its 100 petals like the many coloured rainbow; and beyond this is the seat of the Akula Kundalini -- a lotus of 600 petals bright like the newly risen sun.
On crossing this one comes up to the Brahmarandhra in the cranium (mUrdhasthAna), with its multi-coloured 1,000 petals. This is the so called Sahasrara of the mystic literature - the Aim and End of all spiritual progress. It is here that the Guru and the Chaitanya Sakti reside.
One would naturally expect that the series of chakras would come to an end here. But the picture on which the above account is based, mentions 6 chakras more beyond the Sahasrara, viz. (a) Urdharandhra, (b). Bhramaraguha, (c) Akunthapitha Punyagara, (d) Kolhata, (e) Vajradanda and (f) Niradhara Paramajyotischakra. The Urdharandhra, called Talu chakra in the Ms, is seated in the Talima and is a 64-lobed chakra, presided by Goraksanatha and Siddhanta sakti. This statement is interesting as it gives us an idea of what the followers of the path thought in connection with the founder of their school. The Bhramaraguha, also called Alekha, i. e. Alaksya chakra (called Brahma Chakra6 in the Ms), is the place, where samadhi-yoga ensues, and prana and manas cease to work. The lotus is described as furnished with ten millions of lobes and wonderfully brilliant. The presiding God of this centre is Alaksyanatha, the Sakti called Maya (= Mahamaya?; Akula in the Ms.) and the Rsi Mahavisnu.
The higher Chakra with an equal number of lobes has Akalanatha as Devata, Akalesvari as Sakti and as Akala as Rsi.
The Kolhata Chakra is in the Sikhamandala and corresponds to the Vaikuntha of the Vaisnavas and Kailasa of the Saivas. Both the Devata and the Sakti are named Ananta7. The Ms. calls this region a road to the Highest Void (paramashUnyamArga).
The description of Vajradanda is not very clear. It is said to be, as I understand it to be, in the form of a column, vast (mahAvishAla), lustrous (tejaHpu~njaprabhA) and long (dIrgha).
The final Chakra is in the Niralambasthana, with an infinite number of lobes, colours, matrkas, devas and worlds. This is the Highest Seat of the Gurudeva.
Beyond this is a series of 20 voids of which nothing is said. The Ms. observes that Final Liberation takes place in the Great Void (paramashUnyasthAna) above 21 Brahmandas. Transcending the great Void the Yogin becomes eternally free from 'coming and going', i. e. the wheel of birth and death: sa cha yogI tiShThati yuge yuge jyotiH sametya
We have tried to reproduce above with as much fidelity to the understood meaning of the chart as possible the account of the Gorakhpanthis concermng the arrangement and function of the various chakras. But as the chart was on an old canvas with the figures rendered indistinct by time and the notes appended generally vague, illegible and sometimes totally unintelligible it is quite likely that mistakes and in some places even confusion have been left unnoticed. It is sure nevertheless that the general presentation of the scheme is unimpeachable.
Taking it as we find it there is no doubt that the ideas of this school differed in many points from those of the Tantras on the same subject. The question of the total number of chakras may be left aside for the present.8 For we are aware that there are several hidden (gupta) chakras which are not ordinarily counted; and very often a certain number of chakras, considered minor from one's own point of view, is supposed to form a connected whole. There are other reasons also which would explain the difference of the number in different systems. The actual description of a particular chakra is more important to a student for purposes of comparative studies. But even here there are certain fatal limitations. For instance the same chakra may not look exactly alike to different sadhakas. The personal sankalpa of the aspirant, either conscious or sub-conscious, and that of his Guru go a great way towards determining the feature of the Vision. The reality observed is, in a certain sense, only ideal.
Entering into detail we may observe that the Sahasrara is not supposed to form the Highest Limit:- there are stages beyond. With this we may compare the accounts of the Radhaswami sect who also hold more or less the same views.
The Manasachakra as described here embodies 32 lobes, while elsewhere it is said to be 6-petalled (Dr. B. N. Seal, The Positive Sciences of the Ancient Hindus, p, 221; Avalon, The Serpent Power,. p. 146).
Regarding akulakuNDalinI it may be said that the Tantrists locate it within the Moon of Consciousness which forms the pericarp of the downward facing Sahasrara and is situated in the transcendant heaven (para vyoma) - a technical term for a part of the cerebral region9. The contact of kula with this akula is the immediate cause of the flow of nectar (sudhAsrAva). While Goraksanatha holds that the nectar flows from the Amrta chakra above the Moon, Bhaskara considers that it flows from the Akula which is within the Moon.
The name of Bhramara Guha is to be found mentioned in the literature connected with the names of Kabir, Radhaswami, etc., but nowhere is its function clearly stated. The Sutasamhita and Bodhasara use the term vaguely in the sense of Brahmarandhra. This so-called cave is in reality a hole or rather a hollow which appears to view when one gazes into the centre of the 'Kutastha.' The entrance to this hollow is brilliantly dark, but it is surrounded by a luminous ring of rays. The powers of obscuration (AvaraNa) and dissipation (vixepa) are said to guard this entrance, so that they try to screen up and throw off the gazer. It is only when the power of introvision is produced after the generation of pure magnetism within the body through strict continence, pure food, &c. and through the cultivation of the moral virtues of selflessness, forbearance, &c. and through the action of prana that one can expect to gaze at this hollow without fear of AvaraNa and vixepa. At this state mere gazing makes the mouth of the cave wide open, and every tattva is illuminated.
In the Chart the Prana chakra is described as the tenth avenue of the human body. This aperture is usually closed in men, so that the body is as a rule likened to a "city with nine gates". (Cf. navadvAre pure dehI- Gita) only. But a steady process of psychic discipline helps to open this avenue, through which the Jiva of the Kramamukta-upasaka passes away along the ray of the sun into the Solar Region, called also Brahmaloka, and thence with the dawn of Knowledge is absorbed in Brahman. The medulla oblongata (bhastaka granthi) above the Visuddha Chakra, is one of the sites where the three nadis are united. From here the Susumna enters into the skull, and the other two nadis, viz. Ida and Pingala, pass along the right and left sides of the forehead and meet together and are joined with the Susumna between the two eyebrows. From there the Ida goes to the left nostril and the Pingala to the right. From the medulla the Susumna is bifurcated: (1) one line passes below the brain and in a rather oblique course comes to the eyebrow whence with a slightly upward bend pierces the pericarp of the Ajna and unites with Ida and Pingala. Then it comes out, and running straight up crosses a very subtle hole within the interior of the central region of the forehead and hanging down to some distance takes a curve and goes right up, penetrating the Sahasrara and entering the Brahmarandhra.10 (2)Another line goes up direct from the medulla, and through the interior of the skull extends to the Sikhara. With a slight curve it enters the Brahmarandhra. The mouth of this line of the Susumna which is in the Brahma randhra remains usually closed, while that of the first line is open. Consequently the hollows of the two lines are not in union.
While passing away from the body the yogin gets the closed mouth of the Susumna opened, on which the two holes mentioned above become unified. This is what is usually known by the name of the "10th avenue". In the Amaraugha Sasana, however, the 10th aperture is identified with the mouth of the Sankhini,which is a hollow behind the front tooth (rAjadanta) and the Kankalamalini Tantra locates Brahmarandhra just beiow the Sankhini. 11
Notes
1. This is apparently the so called kaNThakUpa mentioned in the Yogasutra, 3.30.
2. Could this term mean the Purnahanta or Parahanta of the Trika and Tripura systems of philosophy?
3. Sixteen lobes, according to The Serpent Power, p.146.
4. White only, according to the Ms.
5. Amada Sakti, according to the Ms.
6. According to the Ms. the Brahma Chakra is really within the Brahmaraguha and consists of 108 lobes in which the great Maunins are incessantly occupied with the repetition of Ajapa.
7. The Ms. calls the Devata Achintyaha and the Sakti Avyakta.
8. The Svacchanda Sangraha, according to Bhaskara's report (Lalitasahasraranama Bhasya, p.53), speaks of 32 chakras, cf. also Advaita martanda as reported in Avalon, The Serpent Power, pp.169-170, and in Shakti and Shakta (2nd Edition), p.409.
9. dvAdashAnta.m lalATorddhA kapAlordhvAvasAnakam.h .
dvaya~Ngulordhva shirodesha.m para.m vyoma prakIrttitam.h .. Quoted by Bhaskara in his Varivasya Rahasya (Common verse 51), p.94 (Cal. Edition).
10. See introduction to the Pranava Gita. In The Serpent Power, p.130, the Susumna is said to terminate at the twelve-petalled lotus in the pericarp of the Sahasrara. The Mandala Bhrahmanopanishad and its Raja Yoga Bhasya refer to the Susumna as ending in the Brahmarandhra (Mys. Ed., p.9).
11. tasmin.h randhre visarga.m cha nira~njanam.h .
tadUrdhve sha~nkinI sR^iShTasthityantakAriNI ..
brahmarandhra.m tataH smR^itam.h .
Whatsoever difference there has been, or may be, as to forms and methods, whether in Upasana or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon and Fire - The Serpent Power, Arthur Avalon, p.287
The following article, called "System of Chakras according to Gorakshanatha," by the esteemed tantrik scholar Gopinath Kaviraj, first appeared in the Princess of Wales Sarasvati Bhavan Series, Vol II, 1923, and is consequently out of print. Words which were in Sanskrit in the original article have been converted to the iTrans format. Ed.
The System of Chakras according to Goraksanath
By Gopi Nath Kaviraj
The system of mystic culture introduced by Goraksa Natha does not seem to have spread widely through the educated classes, so that although about a millennium has passed since this great man appeared his teachings have remained till to day almost a sealed book to many. The Goraksa Sataka and Goraksa Paddhati are two of the few Sanskrit works published which profess to give an exposition of this teacher's instructions. The Hathayogapradipika also belongs to this school, but it deserves to be supplemented.
We propose to deal in a separate paper, on the basis of Mss. and printed books (in Hindi and Sanskrit), with the entire system of mystic culture associated with Goraksa Natha, both historically and philosophically. Here we must confine ourselves to the system of Chakras or intra-organic centres of spiritual energy recognised by Goraksanatha. Our description will be based on a Ms of Vairata Purana and on an old coloured chart (obtained accidentally from a local gentleman interested in this panth) representing: the human body containing the spinal column with the various centres painted and duly located. It will be found that this arrangement differs widely from the current notions both of the Hathayoga school and of the Tantras.
First of all in the perineum we have. the Adhara chakra (coloured red) presided over by Ganesa natha with his two Powers, viz. Siddhi and Buddhi. This is identical with the well known Muladhara of the Tantras. But the next centre, called Mahapadma chakra, controlled by Nila natha is unknown else where, The third, the Svadhisthana chakra (coloured yellow), is in the genital region and has Brahma for its Deity and Savitri for the Power.
Between this and the Manipura there are three distinct centres, viz. Saddala (called also Susumna chakra), Garbha (in the Garbha sthana) and Kundalini (in the region adjoining the waist and presided over by Fire). Besides bare names and vague localisation we do not find statement for any further detail about these psychic vehicles. The Manipura is situated in the navel and has Visnu for its Devata. Above this is supposed to exist the so-called Linga chakra, of which, again, no particulars are given. Higher still, in the pericarp of the Anahata is the seat of mind - Manas.
The Anahata itself is in the heart and looks like a lotus with 12 petals, emitting a white radiance around. The presiding god of the chakra is named Mahadeva (Rudra natha, in the Ms) and the Power is Uma. The rsi is called Hiranyagarbha. This corresponds to the causal body, dream-less sleep, Pasyanti Vak and Sama Veda.
The next higher Chakra is of course Visuddha, in the throat. It is a sixteen-petalled lotus, with smoky colour, presided over by Jiva and Adya Sakti, The Rsi is Virat. It corresponds to the causal body, dreamless sleep, Paravak, Atharvana Veda, Jalandhara Bandha and Sayujya Mukti.
The Prana chakra which is a thirty-two-petalled lotus of bright hue (udUdyotavarNaprabhA) and is controlled by Prananatha and Parama Sakti, is seated near the region of the throat (galasthAna)1. It forms the 10th aperture of the human body. Of the four chakras above Visuddha and below Ajna, the second one is Avala chakra, furnished with 32 lobes shining 'like the rising sun (aruNodyotaprabhA), presided by Fire. The exact site of this Chakra is not mentioned. From what is said it appears that it is seated where the three granthis viz. Brahma, Visnu and Rudra, unite (trigranthisthAnagzg), and is very intimately connected with Kalachakra and Yoginichakra. The Chivuka chakra is somewhere in the facial region, apparently near the chin, and is formed like a sun-like lotus of 34 lobes, presided by Prana and Sarasvati. All the devas have their seats within the lotus. Its Rsi is named Krodha. All languages, indeed human speech itself, are supposed to have their origin here. The Balavan chakra is just below the Ajna, in the nasal region, and looks like a three-petalled lotus of red, white and dark colour. This place is described as Tribeni, being the confluence of the three streams of Ganga, Yamuna and Sarasvati represented in the body by the three nadis, viz. Ida, Pingala and Susumna. The presiding God of this Chakra is Pranava and the Power Susumna. The statement that this place is associated with the three matras of Pranava (viz. A, U & M) becomes thus intelligible. The name of its Rsi is given as Mahahankara.2
The famous Ajna chakra (called also Ani chakra in the Ms.), which is in the centre of the space between the two brows, is a diamond like (mANikyavarNaprabhA) lotus of two petals, presided by Hamsa Devata, and Susumna Sakti. It corresponds to the Vijnana state and Anupama Vak, and to the half matra of the Pranava.
The Karnamula chakra, within the auricular region, is a 36-lobed lotus of mixed colour (dark and yellow.) The presiding God and Power are Nada and Sruti respectively.
It is the seat of the 36 matrkas.
The Tribeni chakra, above the brows, is a 26-lobed circle with Akasa as its rsi. This is the real Tribeni, but how this place is connected with the Balavan chakra lower down is no-where stated.
The Chandra chakra is in the forehead and consists of 32 lobes3 with a colour between white and red4. It is presided by the Moon and Amrta5 Sakti. The Rsi is Manas (mind) with its sixteen kalas. It is said that the sun goes to this lunar mansion to drink nectar.
This centre is very closely related to another chakra - the Amrta chakra, almost in the same region, probably a little upwards. Its Devata and Sakti are identical with those of the preceding chakra, but the Rsi is Atma rather than Manas.
It is from here that nectar is constantly flowing, This place is described as the abode of the Gayatri named Kamadhenu (lit. 'wish-giving cow'), figured like a milch cow with four teats viz. Ambika, Lambika, Ghantika and Talika. It has a human face with intoxicant looks (madanetra), a peacock's tail, a horse's neck (grIvA), an elephant's tusk (tuNDa), a tiger's arms (hastashArdUla), a cow's horns, and wings consisting of Lila Brahma and Hamsa. It is a stranger figure. It is from the udderof this 'cow' that nectar is perpetually streaming down. The Khechari, Viparitakarani and other mudras are some of the devices intended to check the downward flow of this blissful current. The Yogin who has. obtained access to the chakra and abides here becomes immortal and free from the effects of Time.
Next is the Brahmadvara Chakra, located above the forehead and shining with its 100 petals like the many coloured rainbow; and beyond this is the seat of the Akula Kundalini -- a lotus of 600 petals bright like the newly risen sun.
On crossing this one comes up to the Brahmarandhra in the cranium (mUrdhasthAna), with its multi-coloured 1,000 petals. This is the so called Sahasrara of the mystic literature - the Aim and End of all spiritual progress. It is here that the Guru and the Chaitanya Sakti reside.
One would naturally expect that the series of chakras would come to an end here. But the picture on which the above account is based, mentions 6 chakras more beyond the Sahasrara, viz. (a) Urdharandhra, (b). Bhramaraguha, (c) Akunthapitha Punyagara, (d) Kolhata, (e) Vajradanda and (f) Niradhara Paramajyotischakra. The Urdharandhra, called Talu chakra in the Ms, is seated in the Talima and is a 64-lobed chakra, presided by Goraksanatha and Siddhanta sakti. This statement is interesting as it gives us an idea of what the followers of the path thought in connection with the founder of their school. The Bhramaraguha, also called Alekha, i. e. Alaksya chakra (called Brahma Chakra6 in the Ms), is the place, where samadhi-yoga ensues, and prana and manas cease to work. The lotus is described as furnished with ten millions of lobes and wonderfully brilliant. The presiding God of this centre is Alaksyanatha, the Sakti called Maya (= Mahamaya?; Akula in the Ms.) and the Rsi Mahavisnu.
The higher Chakra with an equal number of lobes has Akalanatha as Devata, Akalesvari as Sakti and as Akala as Rsi.
The Kolhata Chakra is in the Sikhamandala and corresponds to the Vaikuntha of the Vaisnavas and Kailasa of the Saivas. Both the Devata and the Sakti are named Ananta7. The Ms. calls this region a road to the Highest Void (paramashUnyamArga).
The description of Vajradanda is not very clear. It is said to be, as I understand it to be, in the form of a column, vast (mahAvishAla), lustrous (tejaHpu~njaprabhA) and long (dIrgha).
The final Chakra is in the Niralambasthana, with an infinite number of lobes, colours, matrkas, devas and worlds. This is the Highest Seat of the Gurudeva.
Beyond this is a series of 20 voids of which nothing is said. The Ms. observes that Final Liberation takes place in the Great Void (paramashUnyasthAna) above 21 Brahmandas. Transcending the great Void the Yogin becomes eternally free from 'coming and going', i. e. the wheel of birth and death: sa cha yogI tiShThati yuge yuge jyotiH sametya
We have tried to reproduce above with as much fidelity to the understood meaning of the chart as possible the account of the Gorakhpanthis concermng the arrangement and function of the various chakras. But as the chart was on an old canvas with the figures rendered indistinct by time and the notes appended generally vague, illegible and sometimes totally unintelligible it is quite likely that mistakes and in some places even confusion have been left unnoticed. It is sure nevertheless that the general presentation of the scheme is unimpeachable.
Taking it as we find it there is no doubt that the ideas of this school differed in many points from those of the Tantras on the same subject. The question of the total number of chakras may be left aside for the present.8 For we are aware that there are several hidden (gupta) chakras which are not ordinarily counted; and very often a certain number of chakras, considered minor from one's own point of view, is supposed to form a connected whole. There are other reasons also which would explain the difference of the number in different systems. The actual description of a particular chakra is more important to a student for purposes of comparative studies. But even here there are certain fatal limitations. For instance the same chakra may not look exactly alike to different sadhakas. The personal sankalpa of the aspirant, either conscious or sub-conscious, and that of his Guru go a great way towards determining the feature of the Vision. The reality observed is, in a certain sense, only ideal.
Entering into detail we may observe that the Sahasrara is not supposed to form the Highest Limit:- there are stages beyond. With this we may compare the accounts of the Radhaswami sect who also hold more or less the same views.
The Manasachakra as described here embodies 32 lobes, while elsewhere it is said to be 6-petalled (Dr. B. N. Seal, The Positive Sciences of the Ancient Hindus, p, 221; Avalon, The Serpent Power,. p. 146).
Regarding akulakuNDalinI it may be said that the Tantrists locate it within the Moon of Consciousness which forms the pericarp of the downward facing Sahasrara and is situated in the transcendant heaven (para vyoma) - a technical term for a part of the cerebral region9. The contact of kula with this akula is the immediate cause of the flow of nectar (sudhAsrAva). While Goraksanatha holds that the nectar flows from the Amrta chakra above the Moon, Bhaskara considers that it flows from the Akula which is within the Moon.
The name of Bhramara Guha is to be found mentioned in the literature connected with the names of Kabir, Radhaswami, etc., but nowhere is its function clearly stated. The Sutasamhita and Bodhasara use the term vaguely in the sense of Brahmarandhra. This so-called cave is in reality a hole or rather a hollow which appears to view when one gazes into the centre of the 'Kutastha.' The entrance to this hollow is brilliantly dark, but it is surrounded by a luminous ring of rays. The powers of obscuration (AvaraNa) and dissipation (vixepa) are said to guard this entrance, so that they try to screen up and throw off the gazer. It is only when the power of introvision is produced after the generation of pure magnetism within the body through strict continence, pure food, &c. and through the cultivation of the moral virtues of selflessness, forbearance, &c. and through the action of prana that one can expect to gaze at this hollow without fear of AvaraNa and vixepa. At this state mere gazing makes the mouth of the cave wide open, and every tattva is illuminated.
In the Chart the Prana chakra is described as the tenth avenue of the human body. This aperture is usually closed in men, so that the body is as a rule likened to a "city with nine gates". (Cf. navadvAre pure dehI- Gita) only. But a steady process of psychic discipline helps to open this avenue, through which the Jiva of the Kramamukta-upasaka passes away along the ray of the sun into the Solar Region, called also Brahmaloka, and thence with the dawn of Knowledge is absorbed in Brahman. The medulla oblongata (bhastaka granthi) above the Visuddha Chakra, is one of the sites where the three nadis are united. From here the Susumna enters into the skull, and the other two nadis, viz. Ida and Pingala, pass along the right and left sides of the forehead and meet together and are joined with the Susumna between the two eyebrows. From there the Ida goes to the left nostril and the Pingala to the right. From the medulla the Susumna is bifurcated: (1) one line passes below the brain and in a rather oblique course comes to the eyebrow whence with a slightly upward bend pierces the pericarp of the Ajna and unites with Ida and Pingala. Then it comes out, and running straight up crosses a very subtle hole within the interior of the central region of the forehead and hanging down to some distance takes a curve and goes right up, penetrating the Sahasrara and entering the Brahmarandhra.10 (2)Another line goes up direct from the medulla, and through the interior of the skull extends to the Sikhara. With a slight curve it enters the Brahmarandhra. The mouth of this line of the Susumna which is in the Brahma randhra remains usually closed, while that of the first line is open. Consequently the hollows of the two lines are not in union.
While passing away from the body the yogin gets the closed mouth of the Susumna opened, on which the two holes mentioned above become unified. This is what is usually known by the name of the "10th avenue". In the Amaraugha Sasana, however, the 10th aperture is identified with the mouth of the Sankhini,which is a hollow behind the front tooth (rAjadanta) and the Kankalamalini Tantra locates Brahmarandhra just beiow the Sankhini. 11
Notes
1. This is apparently the so called kaNThakUpa mentioned in the Yogasutra, 3.30.
2. Could this term mean the Purnahanta or Parahanta of the Trika and Tripura systems of philosophy?
3. Sixteen lobes, according to The Serpent Power, p.146.
4. White only, according to the Ms.
5. Amada Sakti, according to the Ms.
6. According to the Ms. the Brahma Chakra is really within the Brahmaraguha and consists of 108 lobes in which the great Maunins are incessantly occupied with the repetition of Ajapa.
7. The Ms. calls the Devata Achintyaha and the Sakti Avyakta.
8. The Svacchanda Sangraha, according to Bhaskara's report (Lalitasahasraranama Bhasya, p.53), speaks of 32 chakras, cf. also Advaita martanda as reported in Avalon, The Serpent Power, pp.169-170, and in Shakti and Shakta (2nd Edition), p.409.
9. dvAdashAnta.m lalATorddhA kapAlordhvAvasAnakam.h .
dvaya~Ngulordhva shirodesha.m para.m vyoma prakIrttitam.h .. Quoted by Bhaskara in his Varivasya Rahasya (Common verse 51), p.94 (Cal. Edition).
10. See introduction to the Pranava Gita. In The Serpent Power, p.130, the Susumna is said to terminate at the twelve-petalled lotus in the pericarp of the Sahasrara. The Mandala Bhrahmanopanishad and its Raja Yoga Bhasya refer to the Susumna as ending in the Brahmarandhra (Mys. Ed., p.9).
11. tasmin.h randhre visarga.m cha nira~njanam.h .
tadUrdhve sha~nkinI sR^iShTasthityantakAriNI ..
brahmarandhra.m tataH smR^itam.h .
THE SECRET SCIENCE OF SOLAR RAYS
PHENOMENAL AND MIND BOGGLING IS THE SECRET SCIENCE OF SOLAR RAYS
The Yogi looking at the future spiritual heir in front of him with the viewpoint of a disciple said: with the help of nature and solar rays one class of objects can be converted to that of another class. In this manner Patanjali Yoga Sutras (aphorisms) viz. ‘jatyantaraparinamaha prakritya purat' can be proved true. On inferring thus that possibly this student was skeptical about this statement he took a rose from his preceptorial seat in his hand and asked his student: Alright! Tell me. Can this flower change its species on its own? No, is that right? But via Solar Science its class can be changed. The student said: Then do change it to a flower called China rose. The yogi taking the flower in his left hand and with his right hand through the lens glass gathered the rays of the sun which had previously spread out on it. Slowly the rose flower disappeared and only its aura remained. And then in its place appeared a freshly grown China rose flower. That yogi well known as Paramhans Swami Vishudhanand through solar energy and his own spiritual power induced a change in the law of nature and thus transformed the very root nature of a visible object. He said to his disciple Gopinath Kaviraj: This entire world is based on the play of nature's laws. This deep wisdom can be fathomed by a Yogi only and just as Patanjali has said ‘bhuvanam jnanam surye sanyamat' (Yogadarshan, Vibhutipaad-26) right in ones own life and the sun after accumulating all the knowledge of the world can be obtained.
For Pandit Gopinath Kaviraj personally it was an amazing incident. He was overawed not only by the miracle but by the transformation made in inert nature via will power making solar rays a medium to do so. Swamiji spoke in great detail that day saying; by using will power or Sankalpa Shakti and scientific prowess a divine creation ensues. Sun is the world's creator, nourisher etc. Yoga means uniting 2 things together. A Solar yogi who is well versed with solar science is aware of light spectrum; after purifying these colors (Varnas) they are mixed and thus matter integrates or disintegrates as the case may be. In this manner a transformation takes place in matter's inner nature. That which is imperishable and invisible dwells in the womb of a void; this too can be made perceptible/tangible via Solar Science. He was telling his disciple: Mind's thoughts, emotions and agitations are directly influenced by solar rays. A knower of Solar Science at a subtle level via rays induces changes in mental impressions or Sanskars and by giving an upper impetus to an individual's thought process can influence him/her to progress further spiritually. In this manner Solar science intervenes not only within inert nature but also within the conscious universe and right from visible gross changes to human conscious movements can be influenced by it and thus increases those thoughts which destroy sins in human psyche/soul.
The Gurudeeksha (preceptor initiation) of Mahamahopadhyaya Pandit Gopinath Kaviraj took place with this initial talk and this scholar cum learned one of Tantra Science became not merely a student of Solar Science but started research studies too. By surrendering to his preceptor he put down on paper many incidences related to the transcendental nature of Solar Science. On reading it that knowledge which is extraordinary is found which is a very important treasure of ancient Divine Culture and which is controlled and managed by the Rishi-conscious center of Himalayan and Tibetan regions.
In the inaccessible Himalayan mountains constant research activities are conducted in the fields of Lunar Science, Astronomy, Wind science, Time Science, Sound Science and Solar Science which are all affiliated to Indian Culture. For those with mere superficial curiosity and shallow thinking these Sciences will remain a mystery and a veiled secret. But those with a profound spiritual approach or with the aim of awakening their soul power carry out deep studies. For these people the path is always wide open. Thus spoke Paramhans Vishudhanand also well known as Sugandhi Baba to his disciples and through their medium to the entire world of erudite humans.
Solar Science or Savita Study is said to be the basic pillar of Vedic worship methodology. Shri Aurobindo Ghosh has said that the icon of Aryans has been one only; it is self illumining, one without a second, the sun (tad ekam tad satyam). Savita, creator sun is the lord of truth, giver of splendor, is an inventor and the nourishing Pusha (Sun God). Those who meditate on it are given revelation, inspiration, intuition and luminous discernment which gives life through light inspiration to the mental creation and its 3 worlds.
Bhulok with a material consciousness, Bhuvalok with the active vital force consciousness and the radiant mind (pure psychological consciousness0 Swahalok are inspired by that very Savita whose rays have created this universe. Through them it is possible for a Yogi to bring about a change, uniting/separating creation of any inert or conscious part of the cosmos.
The famous indologist and a rare scientist of his times, Paul Brunton during his Indian tour reached Varanasi (Benares) while trying to understand the secret wisdom of Tibet, Egypt etc. he has detailed a few incidences of that tour in his book ‘A search in secret India'. In an essay devoted to Solar Science via the medium of Pandit Gopinath Kaviraj in Vishudhanand Kanan Ashram, Maldhiya, Banaras, UP, India who held discussions with Paramhans Vishudhanandji were detailed therein. Because Brunton's mentality was that of curiosity, the Paramhans first gave him a handkerchief with various fragrances gathered through a medium of crystal quartz. Apart from this, he also saw that from a void, fresh grape and from air, sweet food items could be produced and also how a withered flower could bloom afresh. By understanding the scientific basis of all this, he said that solar rays are the continuous source of vital force. By understanding its deep import, its unity and separation is called Solar Science. Due to this secret science, the power of creation or Sidhi (Divine Power) of the universe with great difficulty is obtained. Possibly the creation of a new universe by Rishi Vishwamitra was successful due to the aid of this science because Gayatri Mantra is a prayer of the worship of Savita God and he is the Rishi of Gayatri.
Paramhans Vishudhanandji by exhibiting these Divine Powers of Solar Science only to pure characters and pure hearted people inspired to undergo deep worship of Savita God, Gayatri ceremony and Yoga studies. Never was his exhibition for transient name and fame nor for ‘showing off' vainly miracles and Sidhis. This was the very reason that after lonely deep research by bringing Solar Science from the inaccessible caves of Tibet was able to establish it in the holy city of Varanasi. The act of producing diamonds, gold, pearls etc via solar rays and returning them to the cosmos was seen by many individuals with their very eyes. Apart from this everyone has a subtle lotus in the navel region; Paramhansji produced a lotus along with its stalk from his navel and showed it to his disciple. He researched in his own body just as modern scientist research in laboratories and thus helped wisdom seeking aspirants to undergo Savita studies. One day on finding a pure hearted student called Jagesh Vasu he transformed 2 flowers of wood apple into a crystal of quartz with the help of solar rays. With his Yogic power, one quartz crystal entered his own body and the other into the body of his preceptor brother Kedar Bhowmik. As a result of this the body remains healthy and molecules of high quality are created. Round shaped quartz crystal entered the body and not even one drop of blood oozed out. Both brothers served Dharma Kshetra and for a long time lived healthy lives. (This excerpt is taken from ‘The Life of Swami Vishudhanand' by Nandlal Gupta; Published by Vishwavidyalaya prakashan, Varanasi).
On unveiling the curtain that lies on Solar Science Pandit Gopinath Kaviraj writes: this process is dependent on the knowledge of pure solar rays. Due to the unity and separation of its various types many types of matter are known to manifest. The mutually directed union of various rays is the secret of Solar Science. From this there can either be creation of the universe or its destruction. Hence it is of great importance to understand its process. He further elaborates that one should clearly understand the difference between the creating of the universe scientifically and that via Yogic power. According to him Yogic creating is the result of desire power or Iccha Shakti. The main materials required are the soul of the creator and his omnipotent soul force. Yoga creating is external illumination of the form present in the soul through ones strong will power or desire. Within the Savitri mode this according to Tantra parlance is separating of a drop.
Adi Shankaracharya says that the divine sport of the entire world is taking place within ones own soul. Just as the reflection of a city seen in a mirror, exists within the mirror itself and not apart from it, so too the reflected scenes rest in the illumined soul only and are not separate from it. A realized soul or Jnani looks at the world in this very form because in his vision there exists nothing apart from the soul. By taking help from the illusory power called Maya a Jnani illumines outwardly the power of the soul.
A Yogi's scientific creation is that in which via the medium of quartz etc the basic materials of objects found in nature can be created or destroyed. According to the requirements in natural creation those qualities can be projected which the author or doer desires. That which we call a rose flower is surely a rose at the gross level but in it one finds all the basic materials of a lotus etc too. A lotus can thus be transmuted to a rose and vice versa. Not only a flower but which ever object we desire it can be created from a rose or any other object. Although the external appearance changes the rose does not turn into a void. It merely becomes non manifest or that it remains in seed form. The rose remained in a subtle form and the lotus manifested in its gross form. Solar Science believes that this principle of scientific creation is applicable to all materials found in this world and its other conscious arenas. In the back ground of every object the basic nature is found in the non manifest and manifest/gross form too. Only a Yogi can bring about such transformations and transmutations in nature.
The above incident of Solar Science is super natural and transcendental in nature and along with many miracles is filled with many possibilities. It shows that the sun's subtle and causal form is of the nature of a creator and nurturer and via the narrow wisdom of the solar ray spectrum in the form of quartz lens etc or via Yogic power by making changes which are more or less in its systemic arrangement the forms of various regions of the cosmos can be transformed. This methodology is filled with many potentials and possibilities that can lead to world well being. Great seer of Indian culture viz. the scientific and revolutionary Rishis of yore excelling in these modes and precepts succeeded in executing various such applications with the help of Mantras and other spiritual techniques. If today an apt usage of available materials and wisdom can be made infinite people the world over can benefit from this secret application of ancient sciences.
(By Shriram Sharma Acharya founder of the International Gayatri Family, a great Yogi seer)
The Yogi looking at the future spiritual heir in front of him with the viewpoint of a disciple said: with the help of nature and solar rays one class of objects can be converted to that of another class. In this manner Patanjali Yoga Sutras (aphorisms) viz. ‘jatyantaraparinamaha prakritya purat' can be proved true. On inferring thus that possibly this student was skeptical about this statement he took a rose from his preceptorial seat in his hand and asked his student: Alright! Tell me. Can this flower change its species on its own? No, is that right? But via Solar Science its class can be changed. The student said: Then do change it to a flower called China rose. The yogi taking the flower in his left hand and with his right hand through the lens glass gathered the rays of the sun which had previously spread out on it. Slowly the rose flower disappeared and only its aura remained. And then in its place appeared a freshly grown China rose flower. That yogi well known as Paramhans Swami Vishudhanand through solar energy and his own spiritual power induced a change in the law of nature and thus transformed the very root nature of a visible object. He said to his disciple Gopinath Kaviraj: This entire world is based on the play of nature's laws. This deep wisdom can be fathomed by a Yogi only and just as Patanjali has said ‘bhuvanam jnanam surye sanyamat' (Yogadarshan, Vibhutipaad-26) right in ones own life and the sun after accumulating all the knowledge of the world can be obtained.
For Pandit Gopinath Kaviraj personally it was an amazing incident. He was overawed not only by the miracle but by the transformation made in inert nature via will power making solar rays a medium to do so. Swamiji spoke in great detail that day saying; by using will power or Sankalpa Shakti and scientific prowess a divine creation ensues. Sun is the world's creator, nourisher etc. Yoga means uniting 2 things together. A Solar yogi who is well versed with solar science is aware of light spectrum; after purifying these colors (Varnas) they are mixed and thus matter integrates or disintegrates as the case may be. In this manner a transformation takes place in matter's inner nature. That which is imperishable and invisible dwells in the womb of a void; this too can be made perceptible/tangible via Solar Science. He was telling his disciple: Mind's thoughts, emotions and agitations are directly influenced by solar rays. A knower of Solar Science at a subtle level via rays induces changes in mental impressions or Sanskars and by giving an upper impetus to an individual's thought process can influence him/her to progress further spiritually. In this manner Solar science intervenes not only within inert nature but also within the conscious universe and right from visible gross changes to human conscious movements can be influenced by it and thus increases those thoughts which destroy sins in human psyche/soul.
The Gurudeeksha (preceptor initiation) of Mahamahopadhyaya Pandit Gopinath Kaviraj took place with this initial talk and this scholar cum learned one of Tantra Science became not merely a student of Solar Science but started research studies too. By surrendering to his preceptor he put down on paper many incidences related to the transcendental nature of Solar Science. On reading it that knowledge which is extraordinary is found which is a very important treasure of ancient Divine Culture and which is controlled and managed by the Rishi-conscious center of Himalayan and Tibetan regions.
In the inaccessible Himalayan mountains constant research activities are conducted in the fields of Lunar Science, Astronomy, Wind science, Time Science, Sound Science and Solar Science which are all affiliated to Indian Culture. For those with mere superficial curiosity and shallow thinking these Sciences will remain a mystery and a veiled secret. But those with a profound spiritual approach or with the aim of awakening their soul power carry out deep studies. For these people the path is always wide open. Thus spoke Paramhans Vishudhanand also well known as Sugandhi Baba to his disciples and through their medium to the entire world of erudite humans.
Solar Science or Savita Study is said to be the basic pillar of Vedic worship methodology. Shri Aurobindo Ghosh has said that the icon of Aryans has been one only; it is self illumining, one without a second, the sun (tad ekam tad satyam). Savita, creator sun is the lord of truth, giver of splendor, is an inventor and the nourishing Pusha (Sun God). Those who meditate on it are given revelation, inspiration, intuition and luminous discernment which gives life through light inspiration to the mental creation and its 3 worlds.
Bhulok with a material consciousness, Bhuvalok with the active vital force consciousness and the radiant mind (pure psychological consciousness0 Swahalok are inspired by that very Savita whose rays have created this universe. Through them it is possible for a Yogi to bring about a change, uniting/separating creation of any inert or conscious part of the cosmos.
The famous indologist and a rare scientist of his times, Paul Brunton during his Indian tour reached Varanasi (Benares) while trying to understand the secret wisdom of Tibet, Egypt etc. he has detailed a few incidences of that tour in his book ‘A search in secret India'. In an essay devoted to Solar Science via the medium of Pandit Gopinath Kaviraj in Vishudhanand Kanan Ashram, Maldhiya, Banaras, UP, India who held discussions with Paramhans Vishudhanandji were detailed therein. Because Brunton's mentality was that of curiosity, the Paramhans first gave him a handkerchief with various fragrances gathered through a medium of crystal quartz. Apart from this, he also saw that from a void, fresh grape and from air, sweet food items could be produced and also how a withered flower could bloom afresh. By understanding the scientific basis of all this, he said that solar rays are the continuous source of vital force. By understanding its deep import, its unity and separation is called Solar Science. Due to this secret science, the power of creation or Sidhi (Divine Power) of the universe with great difficulty is obtained. Possibly the creation of a new universe by Rishi Vishwamitra was successful due to the aid of this science because Gayatri Mantra is a prayer of the worship of Savita God and he is the Rishi of Gayatri.
Paramhans Vishudhanandji by exhibiting these Divine Powers of Solar Science only to pure characters and pure hearted people inspired to undergo deep worship of Savita God, Gayatri ceremony and Yoga studies. Never was his exhibition for transient name and fame nor for ‘showing off' vainly miracles and Sidhis. This was the very reason that after lonely deep research by bringing Solar Science from the inaccessible caves of Tibet was able to establish it in the holy city of Varanasi. The act of producing diamonds, gold, pearls etc via solar rays and returning them to the cosmos was seen by many individuals with their very eyes. Apart from this everyone has a subtle lotus in the navel region; Paramhansji produced a lotus along with its stalk from his navel and showed it to his disciple. He researched in his own body just as modern scientist research in laboratories and thus helped wisdom seeking aspirants to undergo Savita studies. One day on finding a pure hearted student called Jagesh Vasu he transformed 2 flowers of wood apple into a crystal of quartz with the help of solar rays. With his Yogic power, one quartz crystal entered his own body and the other into the body of his preceptor brother Kedar Bhowmik. As a result of this the body remains healthy and molecules of high quality are created. Round shaped quartz crystal entered the body and not even one drop of blood oozed out. Both brothers served Dharma Kshetra and for a long time lived healthy lives. (This excerpt is taken from ‘The Life of Swami Vishudhanand' by Nandlal Gupta; Published by Vishwavidyalaya prakashan, Varanasi).
On unveiling the curtain that lies on Solar Science Pandit Gopinath Kaviraj writes: this process is dependent on the knowledge of pure solar rays. Due to the unity and separation of its various types many types of matter are known to manifest. The mutually directed union of various rays is the secret of Solar Science. From this there can either be creation of the universe or its destruction. Hence it is of great importance to understand its process. He further elaborates that one should clearly understand the difference between the creating of the universe scientifically and that via Yogic power. According to him Yogic creating is the result of desire power or Iccha Shakti. The main materials required are the soul of the creator and his omnipotent soul force. Yoga creating is external illumination of the form present in the soul through ones strong will power or desire. Within the Savitri mode this according to Tantra parlance is separating of a drop.
Adi Shankaracharya says that the divine sport of the entire world is taking place within ones own soul. Just as the reflection of a city seen in a mirror, exists within the mirror itself and not apart from it, so too the reflected scenes rest in the illumined soul only and are not separate from it. A realized soul or Jnani looks at the world in this very form because in his vision there exists nothing apart from the soul. By taking help from the illusory power called Maya a Jnani illumines outwardly the power of the soul.
A Yogi's scientific creation is that in which via the medium of quartz etc the basic materials of objects found in nature can be created or destroyed. According to the requirements in natural creation those qualities can be projected which the author or doer desires. That which we call a rose flower is surely a rose at the gross level but in it one finds all the basic materials of a lotus etc too. A lotus can thus be transmuted to a rose and vice versa. Not only a flower but which ever object we desire it can be created from a rose or any other object. Although the external appearance changes the rose does not turn into a void. It merely becomes non manifest or that it remains in seed form. The rose remained in a subtle form and the lotus manifested in its gross form. Solar Science believes that this principle of scientific creation is applicable to all materials found in this world and its other conscious arenas. In the back ground of every object the basic nature is found in the non manifest and manifest/gross form too. Only a Yogi can bring about such transformations and transmutations in nature.
The above incident of Solar Science is super natural and transcendental in nature and along with many miracles is filled with many possibilities. It shows that the sun's subtle and causal form is of the nature of a creator and nurturer and via the narrow wisdom of the solar ray spectrum in the form of quartz lens etc or via Yogic power by making changes which are more or less in its systemic arrangement the forms of various regions of the cosmos can be transformed. This methodology is filled with many potentials and possibilities that can lead to world well being. Great seer of Indian culture viz. the scientific and revolutionary Rishis of yore excelling in these modes and precepts succeeded in executing various such applications with the help of Mantras and other spiritual techniques. If today an apt usage of available materials and wisdom can be made infinite people the world over can benefit from this secret application of ancient sciences.
(By Shriram Sharma Acharya founder of the International Gayatri Family, a great Yogi seer)
MahaMahopadhyaya Pt Gopinath Kaviraj ji
MahaMahopadhyaya Pt Gopinath Kaviraj ji
"Gopinath Kaviraj : a mystic who was probably this century's leading expert on the Shaiva traditions" -From an Interview with Prof Deba Brata Sensharma, Editor of "International Journal of Tantric studies",Asiatica Association, by Maryellen Lo Bosco in Moksha Journal,Summer 1998.
Padam Vibhushan Pt Kaviraj ji was a direct disciple of Sri Swami Vishuddhananda Paramhamsa. Pt Kaviraj ji's spiritual literature in Bengali & Hindi particularly with reference to "Tantra" is well known.
A Great Savant: Mahamahopadhyaya Gopinath Kaviraj by Govind Gopal Mukhopadhyaya
Published by Jagdiswar Pal, Calcutta.
Dr Gopinath Kaviraj, a profound scholar of Indian philosophy, an explorer of the realms of consciousness and a thorough gentleman, was a unique interpreter of Vedic and Tantric wisdom and brought forth the fundamental unity behind the Indian schools of philosophy. His erudition and spiritual proclivities earned him the title "Sachala Vishwanath" — "A living or loving Visvanatha".
Born in a Bengali Brahmin family on December 7, 1887, at Dhamrai, a hamlet in Dhaka district (now in Bangladesh), Gopinath Kaviraj received education at Dhaka, Jaipur and Allahabad from where he earned his master’s degree in Sanskrit in 1913 bagging the first position. He worked as a librarian at Saraswati Bhawan at Government Sanskrit College, Varanasi, and later served as Principal of the same college. During his tenure as librarian he delved into the labyrinths of manuscripts and other unexplored writings and published more than 70 works. After taking voluntary retirement, he undertook academic work besides taking spiritual guidance from Swami Vishuddhananda Paramhamsa of Varanasi, well-known for his supernatural powers.
"What he had learnt at the feet of another great master, Sivaramakinkara Yogatryananda, who had revealed the secrets of the scriptures to him, was now verified through his initiation in yoga by Swami Vishuddhananda," observes the author.
Gopinath Kaviraj received a number of honours for his versatility and wisdom. The British government bestowed on him the title Mahamahopadhyaya in 1934. He was also given the Coronation Medal in 1937. The Indian government honoured him with Padma Vibhushan in 1964. Many Indian universities and cultural organisations of merit recognised his contribution and announced degrees and awards.
REMINISCENCES By Jaideva Singh
I was a regular reader of "Kalyan", a Hindi journal published from Gita Press, Gorakhpur( UP). Kaviraj ji's articles used to appear in "Kalyan". I was greatly impressed with his depth of insight and flashes of original interpretation by reading those articles. Acharya NarendraDeva was a great friend of mine. From him I learned that Kaviraj ji was his classfriend in M.A. I requested him to introduce me to him. He was at that time the Acharya of Kashi Vidhyapitha and was living in Varanasi. I was then a lecturer in D.A.V.College, Kanpur. I came to Banaras in 1937 only to meet Kaviraj ji. Acharya NarendraDev introduced me to him. I was so impressed by his illuminating thought that I finally settled down in Varanasi. I used to go to him everyday in the afternoon and put questions to him on philosophy and Yoga. He used to give luminous exposition of the philosophy of others. I used to sit at his feet along with others in order to listen to his discourses on the Patanjali Yoga and thoughts embedded in Tantraloka, Spanda Karika and others. I feel myself highly indebted to his exposition of Kashmir Saivism. HIs insight to unravel the mystery and clarity of exposition made me a daily visitor to his abode of peace.
Kaviraj ji was an institution. There was not a single branch of Indian philosophy which he had not fully mastered. He was equally at home in Vedanta, Nyaya, Vaisesika, Sankhya-yoga, Buddhism, Jainism, Saivagama, Vaishnavagama etc and the Tantras. He had also a thorough knowledge of Sufism and Christian mysticism.
He was not simply an arm chair philosopher, but also a great sadhaka, a great Yogi. He was initiated into Yoga by Swami Vishuddhananda Paramhamsa on 21st Jan, 1918. Since then he practised Yoga himself and rose to be a great yogi himself. It is not easy to characterise his philosophy or yoga. He was a great jyani as well as a bhakta and a yogin. He was chiefly interested in Saiva-Sakta philosophy. Kaviraj ji's vision & samkalpa in the form of Akhanda Mahayoga for the transformation of totality stands firm.
Pt GOPINATH KAVIRAJ By Dr N H Chandrashekara Swami
It is an auspicious occasion to write about the saint and Yogi of India, who has rendered great and valuable contribution to Indian philosophy in general and to Tantra in particular. The author is fortunate to say that he could spend his twenty years with him as antevasi. I fortunately met him in 1954 and then studied under him Darsan Shastra & Shakta philosophy. Being a traditional sadhaka in the Shaiva-agams, I was keenly interested in Shaivism so I could get contact and learnt much from him. Slowly I became so close to him that he showered his blessings in 1964 and I started my sadhana under his guidance. After completing my individual sadhana he initiated me in Akhanda Mahayoga. His dynamic external & internal guidance was there regularly. I could listen to him apparently in my inner world,then I used to discuss with him whatever I received in my sittings. A great Yogi, Kaviraj ji's life was complete in all dimensions. He was the fountainhead of love and compassion. There are many sadhakas who have benefitted by his kind guidance. His whole life was busy with these facts. Day and night he was inspiring and delivering his thoughts among the aspirant souls in different branches of oriental learning. He had a rich fund of knowledge and genuine experiences. He taught the spiritual aspect of Yoga and Tantra according to different levels of the sadhakas. Kaviraj ji's theology on Akhanda MahaYoga is very important and most dynamic. On the one side his gigantic and sharp intellect and on the other his intutional experience both joined together in it.
SHIVRAMA KINKAR YOGATRAYANANDA LINK: "An Interview with Prof DebaBrata Sensharma ,Editor of "International Journal of Tantric studies", Asiatica Association, "by Maryellen Lo Bosco, Moksha Journal, Summer 1998
Kavarajji told me that he got that knowledge when he was a student from one Shivarama Kinkar Yogatrayananda, whom he met in Banaras. Shivarama was a householder who wanted to study the Yoga Sutra, but he could not find a suitable teacher. And he decided, out of a sort of dejection, that he would give up his life. "Such a beautiful scripture," he thought, "And there's no one to teach it." But one early morning after he made this decision, he saw a beautifully illuminated form in his room. He got up from his bed immediately. He was surprised at first and thought he might be dreaming. Then that illumination took the shape of a human being—a RISHI.
That RISHI told him: "You want to study the Yoga Sutra? All right. I am Patanjali. I will teach you." And he brought the book. They just went on turning over the pages. They did not even read it. But he understood it, and he got all that was contained in it—-what we call the secret of Yoga. He got it. And Kavirajji had the good fortune to study the Yoga Sutra with that sadhaka.
(Ref: http://www.santosha.com/moksha/sensharma1.html)
IGNCA:
The Indira Gandhi National Centre for the Arts has a unique Library which houses the personal collections of doyens of scholarship, such as, Suniti Kumar Chatterjee, Hazari Prasad Dwivedi, Thakur Jaidev Singh, Kaviraj Gopinath, Krishna Kriplani and others. These personal collections are an invaluable treasure for any scholar who wishes to meander through the primary and secondary sources which these scholars used.
(Ref: http://www.ignca.nic.in/bib_0001.htm)
YREC :
"In more recent years, Yoga and Tantra research has been promoted by scholars like Gopinath Kaviraj,..."-"Important Hindu Yoga Researchers and Translators of the 18th to the 20th Century" by Georg Feuerstein, Yoga Research & Education Centre.
(Ref : http://www.yrec.org/yogaresearchers.html)
TANTRA HOMEPAGE :
"Gopinath Kaviraj, a renowned scholar of tantra in the first half of this century, describes the Kalachakra and the Nityas succinctly in the introduction to the Sanskrit edition of Yogini Hridaya. (Sarasvati Bhavana Granthamala, 1963):","The Fifteen Nityas Translated by Mike Magee.
(Ref: http://www.hubcom.com/tantric/nitya.htm , www.clas.ufl.edu/users/gthursby/tantra)
Akhanda MahaYoga, Dr N H Chandrashekara Swami, NavMundi Asana - A powerful Centre,
Swami Vishuddhananda Paramhamsa, HOME
(e-mail : amvaranasi@yahoo.com)
"Gopinath Kaviraj : a mystic who was probably this century's leading expert on the Shaiva traditions" -From an Interview with Prof Deba Brata Sensharma, Editor of "International Journal of Tantric studies",Asiatica Association, by Maryellen Lo Bosco in Moksha Journal,Summer 1998.
Padam Vibhushan Pt Kaviraj ji was a direct disciple of Sri Swami Vishuddhananda Paramhamsa. Pt Kaviraj ji's spiritual literature in Bengali & Hindi particularly with reference to "Tantra" is well known.
A Great Savant: Mahamahopadhyaya Gopinath Kaviraj by Govind Gopal Mukhopadhyaya
Published by Jagdiswar Pal, Calcutta.
Dr Gopinath Kaviraj, a profound scholar of Indian philosophy, an explorer of the realms of consciousness and a thorough gentleman, was a unique interpreter of Vedic and Tantric wisdom and brought forth the fundamental unity behind the Indian schools of philosophy. His erudition and spiritual proclivities earned him the title "Sachala Vishwanath" — "A living or loving Visvanatha".
Born in a Bengali Brahmin family on December 7, 1887, at Dhamrai, a hamlet in Dhaka district (now in Bangladesh), Gopinath Kaviraj received education at Dhaka, Jaipur and Allahabad from where he earned his master’s degree in Sanskrit in 1913 bagging the first position. He worked as a librarian at Saraswati Bhawan at Government Sanskrit College, Varanasi, and later served as Principal of the same college. During his tenure as librarian he delved into the labyrinths of manuscripts and other unexplored writings and published more than 70 works. After taking voluntary retirement, he undertook academic work besides taking spiritual guidance from Swami Vishuddhananda Paramhamsa of Varanasi, well-known for his supernatural powers.
"What he had learnt at the feet of another great master, Sivaramakinkara Yogatryananda, who had revealed the secrets of the scriptures to him, was now verified through his initiation in yoga by Swami Vishuddhananda," observes the author.
Gopinath Kaviraj received a number of honours for his versatility and wisdom. The British government bestowed on him the title Mahamahopadhyaya in 1934. He was also given the Coronation Medal in 1937. The Indian government honoured him with Padma Vibhushan in 1964. Many Indian universities and cultural organisations of merit recognised his contribution and announced degrees and awards.
REMINISCENCES By Jaideva Singh
I was a regular reader of "Kalyan", a Hindi journal published from Gita Press, Gorakhpur( UP). Kaviraj ji's articles used to appear in "Kalyan". I was greatly impressed with his depth of insight and flashes of original interpretation by reading those articles. Acharya NarendraDeva was a great friend of mine. From him I learned that Kaviraj ji was his classfriend in M.A. I requested him to introduce me to him. He was at that time the Acharya of Kashi Vidhyapitha and was living in Varanasi. I was then a lecturer in D.A.V.College, Kanpur. I came to Banaras in 1937 only to meet Kaviraj ji. Acharya NarendraDev introduced me to him. I was so impressed by his illuminating thought that I finally settled down in Varanasi. I used to go to him everyday in the afternoon and put questions to him on philosophy and Yoga. He used to give luminous exposition of the philosophy of others. I used to sit at his feet along with others in order to listen to his discourses on the Patanjali Yoga and thoughts embedded in Tantraloka, Spanda Karika and others. I feel myself highly indebted to his exposition of Kashmir Saivism. HIs insight to unravel the mystery and clarity of exposition made me a daily visitor to his abode of peace.
Kaviraj ji was an institution. There was not a single branch of Indian philosophy which he had not fully mastered. He was equally at home in Vedanta, Nyaya, Vaisesika, Sankhya-yoga, Buddhism, Jainism, Saivagama, Vaishnavagama etc and the Tantras. He had also a thorough knowledge of Sufism and Christian mysticism.
He was not simply an arm chair philosopher, but also a great sadhaka, a great Yogi. He was initiated into Yoga by Swami Vishuddhananda Paramhamsa on 21st Jan, 1918. Since then he practised Yoga himself and rose to be a great yogi himself. It is not easy to characterise his philosophy or yoga. He was a great jyani as well as a bhakta and a yogin. He was chiefly interested in Saiva-Sakta philosophy. Kaviraj ji's vision & samkalpa in the form of Akhanda Mahayoga for the transformation of totality stands firm.
Pt GOPINATH KAVIRAJ By Dr N H Chandrashekara Swami
It is an auspicious occasion to write about the saint and Yogi of India, who has rendered great and valuable contribution to Indian philosophy in general and to Tantra in particular. The author is fortunate to say that he could spend his twenty years with him as antevasi. I fortunately met him in 1954 and then studied under him Darsan Shastra & Shakta philosophy. Being a traditional sadhaka in the Shaiva-agams, I was keenly interested in Shaivism so I could get contact and learnt much from him. Slowly I became so close to him that he showered his blessings in 1964 and I started my sadhana under his guidance. After completing my individual sadhana he initiated me in Akhanda Mahayoga. His dynamic external & internal guidance was there regularly. I could listen to him apparently in my inner world,then I used to discuss with him whatever I received in my sittings. A great Yogi, Kaviraj ji's life was complete in all dimensions. He was the fountainhead of love and compassion. There are many sadhakas who have benefitted by his kind guidance. His whole life was busy with these facts. Day and night he was inspiring and delivering his thoughts among the aspirant souls in different branches of oriental learning. He had a rich fund of knowledge and genuine experiences. He taught the spiritual aspect of Yoga and Tantra according to different levels of the sadhakas. Kaviraj ji's theology on Akhanda MahaYoga is very important and most dynamic. On the one side his gigantic and sharp intellect and on the other his intutional experience both joined together in it.
SHIVRAMA KINKAR YOGATRAYANANDA LINK: "An Interview with Prof DebaBrata Sensharma ,Editor of "International Journal of Tantric studies", Asiatica Association, "by Maryellen Lo Bosco, Moksha Journal, Summer 1998
Kavarajji told me that he got that knowledge when he was a student from one Shivarama Kinkar Yogatrayananda, whom he met in Banaras. Shivarama was a householder who wanted to study the Yoga Sutra, but he could not find a suitable teacher. And he decided, out of a sort of dejection, that he would give up his life. "Such a beautiful scripture," he thought, "And there's no one to teach it." But one early morning after he made this decision, he saw a beautifully illuminated form in his room. He got up from his bed immediately. He was surprised at first and thought he might be dreaming. Then that illumination took the shape of a human being—a RISHI.
That RISHI told him: "You want to study the Yoga Sutra? All right. I am Patanjali. I will teach you." And he brought the book. They just went on turning over the pages. They did not even read it. But he understood it, and he got all that was contained in it—-what we call the secret of Yoga. He got it. And Kavirajji had the good fortune to study the Yoga Sutra with that sadhaka.
(Ref: http://www.santosha.com/moksha/sensharma1.html)
IGNCA:
The Indira Gandhi National Centre for the Arts has a unique Library which houses the personal collections of doyens of scholarship, such as, Suniti Kumar Chatterjee, Hazari Prasad Dwivedi, Thakur Jaidev Singh, Kaviraj Gopinath, Krishna Kriplani and others. These personal collections are an invaluable treasure for any scholar who wishes to meander through the primary and secondary sources which these scholars used.
(Ref: http://www.ignca.nic.in/bib_0001.htm)
YREC :
"In more recent years, Yoga and Tantra research has been promoted by scholars like Gopinath Kaviraj,..."-"Important Hindu Yoga Researchers and Translators of the 18th to the 20th Century" by Georg Feuerstein, Yoga Research & Education Centre.
(Ref : http://www.yrec.org/yogaresearchers.html)
TANTRA HOMEPAGE :
"Gopinath Kaviraj, a renowned scholar of tantra in the first half of this century, describes the Kalachakra and the Nityas succinctly in the introduction to the Sanskrit edition of Yogini Hridaya. (Sarasvati Bhavana Granthamala, 1963):","The Fifteen Nityas Translated by Mike Magee.
(Ref: http://www.hubcom.com/tantric/nitya.htm , www.clas.ufl.edu/users/gthursby/tantra)
Akhanda MahaYoga, Dr N H Chandrashekara Swami, NavMundi Asana - A powerful Centre,
Swami Vishuddhananda Paramhamsa, HOME
(e-mail : amvaranasi@yahoo.com)
AKHANDA MAHAYOGA OF Pt GOPINATH KAVIRAJ i
AKHANDA MAHAYOGA of Pt Gopinath Kaviraj ji
Pt Kaviraj ji was a direct disciple of Sri Swami Vishuddhananda Paramhamsa. Pt Kaviraj ji's spiritual literature in Bengali & Hindi particularly with reference to "Tantra" is well known. Kaviraj ji's theology on Akhanda Mahayoga is Yoga is very important and most dynamic. On the one side his gigantic and sharp intellect and on the other his intutional experience both joined together in it. First of all his Akhanda Mahayoga sadhana started after 1938. The first part of it was completed by himself and the second part is very much connected with the author who has all the records with him. Brief summaries of all these records written in Bengali script by Kaviraj ji himself are lying in his house. Reverred Kaviraj ji gave its name as Akhanda Mahayoga Bhumika. Anyhow I shall try to put before you the essence of Akhanda Mahayoga in a simple language because all these thoughts oncerning with this Yoga have been explained in the Tantric technical terms and symbolic expressions. These terms and expressions are much suitable to explain the subtle spiritual experiences. We can compare this Yoga with a Temple. The six mainsystems of Indian philosophy are its foundation. Shaktism, Shaivism, Vaishnavism and Buddhism are like its walls. Kaviraj ji's Supreme philosophy is here just like a Kalasha os Shikhara and Akhanda Mahayoga is the deity installed in the temple.
No doubt, individual sadhana or vyashti sadhana is very essential. The ultimate goal of life is liberation. Later on, in the Tantras the thought of collective liberation took place. Thus Guru could initiate and he could impart his spiritual knowledge and experience among the disciples. Consequently, the true conception of Guru Mandala came into existence. There were many Siddha Purushas who formed their Siddha Mandalas. For example, the Mandala of Pancha Mukha Ganadhisvara, the Mandala of GyanGanj and the Mandala of Maurya and Maitra, Buddhist Siddhas are very popular. All these Siddhas could not conquer death at the physical level but they were able to exist in their Baindava i.e Shakta Deha and they helped their connected aspirants. But this was only confined to a group, hence it was not related with all human beings, though it proved as the background for further progress and spiritual uplift. Kaviraj ji belonged to the GyanGanj with which his Gurudeva Sri Swami Vishuddhananda Paramhansa had direct contact. He availed himself of all the advantages of that Siddha Mandala.
To conquer death is entirely a new type of conception started in the Yoga line. First of all, Prabhu Jagadbandhu could think about this world and it's transformation. He said that now the right time had come for such idea and Yoga. Two big personalities Sri Aurobindo and Pt Kaviraj ji came into the forefront for this unique work of transformation. Both aimed at the same ideal but the ways of expression are a little different. It is not the occasion to talk about the comparative study of both Yogis. Purna Yoga and Akhanda Mahayoga are not speculative philosophies. They are not based on spiritual samskaras, but they are the real experience of truth. So we have to understand not through the lower intellect. According to Kaviraj ji Akhanda Mahayoga can be understood through Divya Bodha or Divine Intellect. There are two ways of approach. Yoga means union in all the levels of chaitanya or consciousness, to transcend time and space or to become one with God or to identify with Sachchidananda or to become free from Prakriti. Generally this is Khanda Yoga and it is possible through self effort.The union of Akhanda Mahayoga is not the union of the individual soul with God. It is an eternal unity of Samashti Jiva or total humanity with God in time and space of the existing world. This union will be the centre of time. This milan- union is called the illumination of Maha-prakasha. This is not for the individual liberation or Siddhi, but is the descent of Maha-shakti i.e Divine illumination in this physical world.
In Shatbheda-kriya of this Yoga, Kaviraj ji started to work according to his Guru's order. Generally in the traditional Yoga we find the path of shatchakras- Adhara, Svadhisthana, Manipura, Visuddha, Agya and Sahasrara. In these well-known Chakras a sadhaka ascends and gets the experience of the shakti andd when he reaches Sahasrara,involution is complete. He gets union with Siva. This is the first way of awakening of the Kundalini Shakti. The other way is that of a Guru who has acquired the Iccha Shakti, Gyan Shakti and Kriya Shakti, and takes his disciple into the Sahasrara. The disciple need not putforth his effort to go up to the desired point. There is a third kind in which Guru initiates the disciple and touches the energy of disciple by his Anugraha-shakti, then he gets the feeeling of upward current( spanda) and gets the movement upto Shatdala. This Shatdala is in the centre of Sahasrara. This path belongs to Kaviraj ji. In this path there is no question of shatchakra-bheda, because this is the path of lotus. A great Yogi who has worshipped Maha-Shakti, gets all his chakra centres transformed into lotus. He enters the line of Karuna. Gautama Buddha could get all such glimpses of Karuna line, so he is called Karuna-Pundaika. We find in Yoga literature the description of Sahasrara and the lotus of shatdala.
Veer Shaiva Sivayogi Prabhudeva describe about his spiritual experience and he says that he has crossed Sahasrara and has entered the centre of shatdal-kamal and he refers that there are certain saints who could reach the dala and are called Rudras, and those who could reach the lotus centre are called Shiva-yogins. We find even in the Radha Soami sampradaya tradition,the desciption of shat-dala and they say there is Bhramara-guha. Kaviraj ji experienced all these things. After crossing the Bhramara-guha there is Guru Paduka which leads to the reality of Akhanda Gurupaduka. We find traditional Yoga experiences upto this state. Generally a Yogi who achieves such a position is tuned with ultimate reality and then he cannot come to the lower level because there is Nirodhika-Shakti. There is the Samana level and after that there is Unmana. There are certain fortunate sadhakas who can reach this higher level. If the grace of Divine Mother or the grace of Guru occurs, the sadhaka obtains the shakta body.
Now I shall try to explain in short Gurudeva's line of experience. After the attainment of his individual sadhana, he achieved the Maha-shakti. When a Yogi is not satisfied with this achievement, he gets a special grace of Divine Mother. He is bestowed with the realisation of total body i.e Samashti- Shareer-Bodha. Kaviraj ji's Gurudeva established NavaMundi Asana in his time. This is the base for Kaviraj ji's Akhanda Mahayoga. At this level,Guru shakti, Ishta shakti and Svarupa shakti all meet together. In this postion his inner urge for humanity came before him. He was not ready to accept the individual powers. Then he surrendered everything on the one side, and on the other he identified himself with Samashti-Jiva Bhava.
To explain this mystic truth in Gurudeva's terms, in the triangle of Sat, Chit and Ananda, Maha-shakti is in the centre. This triangle is ready to meet Samashti-jiva-bindu. This contains aspiration, urge and firm faith. This is the downward triangle. When it gets the touch of Maha-shakti, it becomes urdhva-mukhi or upward. Thus by the attraction of Maha-shakti when both the triangles meet together in the centre of time, that is called the Divine Descent. We should keep in mind that this action has taken placein the central bindu of the circle. This is the Guru-mandala in the centre of Kala where the whole universe willl be transformed. This Guru-mandala is just like a lotus and this consists of dynamic eternal Maha-prakasha.
When Gurudeva was doing Kripa-shunya Kriya, externally he got many troubles, but he did not care much for them. He continued to concentrate all his energies towards only one Maha-samkalpa, that is the divine illumination in this world. He spent many years in this sadhana. Maha-shakti herself embraced him. Divine Shakti started working totally in him. He received all the grace of his Ishta Deva and his Master. Divine mother completed her Eka-mukhi, Dvi-mukhi and Sarva-mukhi Kriya in him. After this Kriya She revealed Prem-svarupdarsana. Consequently Sahaja Kriya started in him. All the powers which Gurudeva renounced, they embraced him in Samashti-jiva level and all these became very useful in this project. When triple Shaktis i.e.Prema-kumari-svarupa , Maha-shakti and Svatma-svarupa joined together, the action of total transformation of the world started to work in the earth consciousness.
Kaviraj ji would always talk about world transformation. He expected the change in the world as per his divine sight. He would say that the eternal light,when it touches the human being, becomes permanent. When the light or MahaPrakash has touched the total centre of man that is Vaisvanara level. He always advocated Samashti Prana, Samashti Manas and Samashti Deha. MahaPrakash has transformed samashti manas and prana, but this should transform at least one man. This transformed man will be called the Divine being or Superman on earth. The divine world will be based on Abheda Bhava.
This transformation is not in the hands of men. Maha-sakti herself is performing the process. For its earliest results there is a need of Samkalpa of men like Sri Aurobindo and Sri Kaviraj ji. Gurudeva would always say "You have to join me". This means that we have to join in this Maha-samkalpa. The more this samkalpa will become potential and strong, the work of transformation will be done earlier. All of us should try to plunge in Samashti- jiva-bhava by keeping away our lower intellect & lower ambitions. We should have only one Samkalpa of Divine Bliss. Let us join Gurudeva's Maha samkalpa. His work still remains to be completed. Transformation is inevitable which will take place in Mahanisha,and that is the Divine mother's grace to humanity.
(Akhanda Mahayoga of Pt Gopinath Kaviraj ji : By Dr N H Chandrashekara Swami)
Pt Kaviraj ji was a direct disciple of Sri Swami Vishuddhananda Paramhamsa. Pt Kaviraj ji's spiritual literature in Bengali & Hindi particularly with reference to "Tantra" is well known. Kaviraj ji's theology on Akhanda Mahayoga is Yoga is very important and most dynamic. On the one side his gigantic and sharp intellect and on the other his intutional experience both joined together in it. First of all his Akhanda Mahayoga sadhana started after 1938. The first part of it was completed by himself and the second part is very much connected with the author who has all the records with him. Brief summaries of all these records written in Bengali script by Kaviraj ji himself are lying in his house. Reverred Kaviraj ji gave its name as Akhanda Mahayoga Bhumika. Anyhow I shall try to put before you the essence of Akhanda Mahayoga in a simple language because all these thoughts oncerning with this Yoga have been explained in the Tantric technical terms and symbolic expressions. These terms and expressions are much suitable to explain the subtle spiritual experiences. We can compare this Yoga with a Temple. The six mainsystems of Indian philosophy are its foundation. Shaktism, Shaivism, Vaishnavism and Buddhism are like its walls. Kaviraj ji's Supreme philosophy is here just like a Kalasha os Shikhara and Akhanda Mahayoga is the deity installed in the temple.
No doubt, individual sadhana or vyashti sadhana is very essential. The ultimate goal of life is liberation. Later on, in the Tantras the thought of collective liberation took place. Thus Guru could initiate and he could impart his spiritual knowledge and experience among the disciples. Consequently, the true conception of Guru Mandala came into existence. There were many Siddha Purushas who formed their Siddha Mandalas. For example, the Mandala of Pancha Mukha Ganadhisvara, the Mandala of GyanGanj and the Mandala of Maurya and Maitra, Buddhist Siddhas are very popular. All these Siddhas could not conquer death at the physical level but they were able to exist in their Baindava i.e Shakta Deha and they helped their connected aspirants. But this was only confined to a group, hence it was not related with all human beings, though it proved as the background for further progress and spiritual uplift. Kaviraj ji belonged to the GyanGanj with which his Gurudeva Sri Swami Vishuddhananda Paramhansa had direct contact. He availed himself of all the advantages of that Siddha Mandala.
To conquer death is entirely a new type of conception started in the Yoga line. First of all, Prabhu Jagadbandhu could think about this world and it's transformation. He said that now the right time had come for such idea and Yoga. Two big personalities Sri Aurobindo and Pt Kaviraj ji came into the forefront for this unique work of transformation. Both aimed at the same ideal but the ways of expression are a little different. It is not the occasion to talk about the comparative study of both Yogis. Purna Yoga and Akhanda Mahayoga are not speculative philosophies. They are not based on spiritual samskaras, but they are the real experience of truth. So we have to understand not through the lower intellect. According to Kaviraj ji Akhanda Mahayoga can be understood through Divya Bodha or Divine Intellect. There are two ways of approach. Yoga means union in all the levels of chaitanya or consciousness, to transcend time and space or to become one with God or to identify with Sachchidananda or to become free from Prakriti. Generally this is Khanda Yoga and it is possible through self effort.The union of Akhanda Mahayoga is not the union of the individual soul with God. It is an eternal unity of Samashti Jiva or total humanity with God in time and space of the existing world. This union will be the centre of time. This milan- union is called the illumination of Maha-prakasha. This is not for the individual liberation or Siddhi, but is the descent of Maha-shakti i.e Divine illumination in this physical world.
In Shatbheda-kriya of this Yoga, Kaviraj ji started to work according to his Guru's order. Generally in the traditional Yoga we find the path of shatchakras- Adhara, Svadhisthana, Manipura, Visuddha, Agya and Sahasrara. In these well-known Chakras a sadhaka ascends and gets the experience of the shakti andd when he reaches Sahasrara,involution is complete. He gets union with Siva. This is the first way of awakening of the Kundalini Shakti. The other way is that of a Guru who has acquired the Iccha Shakti, Gyan Shakti and Kriya Shakti, and takes his disciple into the Sahasrara. The disciple need not putforth his effort to go up to the desired point. There is a third kind in which Guru initiates the disciple and touches the energy of disciple by his Anugraha-shakti, then he gets the feeeling of upward current( spanda) and gets the movement upto Shatdala. This Shatdala is in the centre of Sahasrara. This path belongs to Kaviraj ji. In this path there is no question of shatchakra-bheda, because this is the path of lotus. A great Yogi who has worshipped Maha-Shakti, gets all his chakra centres transformed into lotus. He enters the line of Karuna. Gautama Buddha could get all such glimpses of Karuna line, so he is called Karuna-Pundaika. We find in Yoga literature the description of Sahasrara and the lotus of shatdala.
Veer Shaiva Sivayogi Prabhudeva describe about his spiritual experience and he says that he has crossed Sahasrara and has entered the centre of shatdal-kamal and he refers that there are certain saints who could reach the dala and are called Rudras, and those who could reach the lotus centre are called Shiva-yogins. We find even in the Radha Soami sampradaya tradition,the desciption of shat-dala and they say there is Bhramara-guha. Kaviraj ji experienced all these things. After crossing the Bhramara-guha there is Guru Paduka which leads to the reality of Akhanda Gurupaduka. We find traditional Yoga experiences upto this state. Generally a Yogi who achieves such a position is tuned with ultimate reality and then he cannot come to the lower level because there is Nirodhika-Shakti. There is the Samana level and after that there is Unmana. There are certain fortunate sadhakas who can reach this higher level. If the grace of Divine Mother or the grace of Guru occurs, the sadhaka obtains the shakta body.
Now I shall try to explain in short Gurudeva's line of experience. After the attainment of his individual sadhana, he achieved the Maha-shakti. When a Yogi is not satisfied with this achievement, he gets a special grace of Divine Mother. He is bestowed with the realisation of total body i.e Samashti- Shareer-Bodha. Kaviraj ji's Gurudeva established NavaMundi Asana in his time. This is the base for Kaviraj ji's Akhanda Mahayoga. At this level,Guru shakti, Ishta shakti and Svarupa shakti all meet together. In this postion his inner urge for humanity came before him. He was not ready to accept the individual powers. Then he surrendered everything on the one side, and on the other he identified himself with Samashti-Jiva Bhava.
To explain this mystic truth in Gurudeva's terms, in the triangle of Sat, Chit and Ananda, Maha-shakti is in the centre. This triangle is ready to meet Samashti-jiva-bindu. This contains aspiration, urge and firm faith. This is the downward triangle. When it gets the touch of Maha-shakti, it becomes urdhva-mukhi or upward. Thus by the attraction of Maha-shakti when both the triangles meet together in the centre of time, that is called the Divine Descent. We should keep in mind that this action has taken placein the central bindu of the circle. This is the Guru-mandala in the centre of Kala where the whole universe willl be transformed. This Guru-mandala is just like a lotus and this consists of dynamic eternal Maha-prakasha.
When Gurudeva was doing Kripa-shunya Kriya, externally he got many troubles, but he did not care much for them. He continued to concentrate all his energies towards only one Maha-samkalpa, that is the divine illumination in this world. He spent many years in this sadhana. Maha-shakti herself embraced him. Divine Shakti started working totally in him. He received all the grace of his Ishta Deva and his Master. Divine mother completed her Eka-mukhi, Dvi-mukhi and Sarva-mukhi Kriya in him. After this Kriya She revealed Prem-svarupdarsana. Consequently Sahaja Kriya started in him. All the powers which Gurudeva renounced, they embraced him in Samashti-jiva level and all these became very useful in this project. When triple Shaktis i.e.Prema-kumari-svarupa , Maha-shakti and Svatma-svarupa joined together, the action of total transformation of the world started to work in the earth consciousness.
Kaviraj ji would always talk about world transformation. He expected the change in the world as per his divine sight. He would say that the eternal light,when it touches the human being, becomes permanent. When the light or MahaPrakash has touched the total centre of man that is Vaisvanara level. He always advocated Samashti Prana, Samashti Manas and Samashti Deha. MahaPrakash has transformed samashti manas and prana, but this should transform at least one man. This transformed man will be called the Divine being or Superman on earth. The divine world will be based on Abheda Bhava.
This transformation is not in the hands of men. Maha-sakti herself is performing the process. For its earliest results there is a need of Samkalpa of men like Sri Aurobindo and Sri Kaviraj ji. Gurudeva would always say "You have to join me". This means that we have to join in this Maha-samkalpa. The more this samkalpa will become potential and strong, the work of transformation will be done earlier. All of us should try to plunge in Samashti- jiva-bhava by keeping away our lower intellect & lower ambitions. We should have only one Samkalpa of Divine Bliss. Let us join Gurudeva's Maha samkalpa. His work still remains to be completed. Transformation is inevitable which will take place in Mahanisha,and that is the Divine mother's grace to humanity.
(Akhanda Mahayoga of Pt Gopinath Kaviraj ji : By Dr N H Chandrashekara Swami)
Tuesday, April 12, 2011
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