Broodings #1

Its been quite some time, i've peeked inside of what i'm upto lately ?? heh, albeit this may sound weird, it is the unspoken truth. Inspite of things falling in right direction, i'm not happy with the work, especially when i sense chaos all around. Its a real blessing in disguise that i've ended up with a task master above me, yikes, otherwise it would've been a destiny-black-hole for the whole-team.

I'm looking forward for the day when i'm free from the shackles of materialistic, mundane chores and end up somewhere in the far-end-of-nature totally dwelled deep-inside the time-and-space matter. Its not quite easy, but the fruit and the enjoyment is far better than million materialistic comforts. The pace in which i've went for that journey in the past sounded very promising, till my guru caught me at the right moment, ordering me to continue and complete *what i'm destined to*, after which i'll be initiated into the nother-world-matter. I miss the everyday-excercise, but its not going to be smooth without a mentor, especially the higher-level- journeys which can be quite turbulent for inexperienced souls like me. Technology,
material things sound sweet but only for a finite time, after which "whats the next ?". The truth is simple, i've grown up in a very traditional manner, especially keeping away from the modernistic behaviour, being a odd man out. Mulling on this for sometime, i ended up with the ultimatum, the plan decided for me is not the usual, but a little varied. How and what is another thing, which i cannot come up with clearly, but its visible very vaguely and i can feel the subtle things around me from time-to-time. Understanding and observing things around me is something i'm doing keenly. The order of nature is quite puzzling. It keeps sending messages in
every possible way tho' none of them are decipherable to me. Either i lack the skill else i've to start paying more attention.

Will jot 'nother day.

Om.

Harihi Om

From : http://sivasakti.com/

What is a YANTRA ?

YANTRA literally means "support" and "instrument". A YANTRA is a geometric design acting as a highly efficient tool for contemplation, concentration and meditation. YANTRAS carry spiritual significance : there is a specific meaning that pertains to higher levels of consciousness.

The YANTRA provides a focal point that is a window into the absolute. When the mind is concentrated on a single, simple object (in this case a YANTRA), the mental chatter ceases. Eventually, the object is dropped when the mind can remain empty and silent without help. In the most advanced phases, it is possible to attain union with God by the geometric visualization of a YANTRA.

The YANTRA is like a microcosmic picture of the MACROCOSM. It is a focusing point and an outer and inner doorway. The YANTRAS are often focused on a specific deity and so. by tuning into the different YANTRAS you can tap into certain deities or creative force centers in the universe.

YANTRAS are usually designed so that the eye is carried into the center, and very often they are symmetrical. They can be drawn on paper, wood, metal, or earth, or they can be three-dimensional.

The most celebrated YANTRA in India is the Sri YANTRA, the YANTRA of Tripura Sundari. It is a symbol of the entire cosmos that serves to remind the practitioner of the nondifference between subject and object.

How do YANTRAS work ?

At the basis of YANTRA operation is something called "shape energy" or "form energy". The idea is that every shape emits a very specific frequency and energy pattern. Examples of old believes in shape energy are the YANTRAS and mandalas of eastern philosophies, the star of David, the five pointed star (pentagon), the Christian cross, the pyramids and so on. Certain 'powers' are ascribed to the various shapes. Some have 'evil' or negative energies and some 'good' or positive energies, but in YANTRA Yoga only the benefic and harmonious energies are used.

When one focuses on a YANTRA, his mind is atomatically "tuned in" by RESONANCE into the specific form energy of that YANTRA. The process of RESONANCE is then maintained and amplified. The YANTRA acts only as a "tune in" mechanism or a doorway. The subtle energy does not come from the YANTRA itself, but from the MACROCOSM.
Basically YANTRAS are secret keys for establishing RESONANCE with the benefic energies of the MACROCOSM. Very often the YANTRAS can put us in contact with extremely elevated energies and entities, being of invaluable help on the spiritual path.

YANTRAS are poorly known in the OccidentAt this moment, there is little known about YANTRAS in the Western world. Many people consider them just pretty pictures and some artists claim to draw "YANTRAS" from their imagination. They are very far from the true meaning and use of YANTRAS. First of all, YANTRAS cannot simply be invented from imagination. Every specific mood and emotion has an associated form energy and shape. This unequivocally determines the form of the YANTRA associated to that mood.

The traditional YANTRAS were discovered through revelation, by clairvoyance, not invented. One needs to be a true spiritual master, a tantric guru, to be able to reveal a new YANTRA to the world.

Search the Internet and the libraries and you will find very little consistent knowledge about YANTRAS. Some people placed YANTRAS upside down, a monument of their ignorance. You cannot place a YANTRA just any way you please. Anyone knows that when the cross is held upside down, it is no longer a benefic symbol. A YANTRA put upside down is no longer the same YANTRA.

"Disecting" a YANTRAThe power of YANTRAS to induce RESONANCE is based on the SPECIFIC FORM of its appearance. Such a diagram can be composed from one or more geometrical shapes which combine into a precise model representing and transfiguring in essence, at the level of the physical universe, the subtle sphere of force corresponding to the invoked deity. From this point of view we can argue that the

YANTRA functions similarly to a MANTRA (sacred word). By RESONANCE, a certain energy from the practitioner's MICROCOSM vibrates on the same wavelength with the corresponding infinite energy present in the MACROCOSM, energy which is represented in the physical plane by the YANTRA. The principle of RESONANCE with any deity, cosmic power, aspect, phenomenon or energy owes its universal applicability to the perfect correspondence existing between the human being (seen as a true MICROCOSM) and the Creation as a whole (MACROCOSM).

The Yantric ContourEvery YANTRA is delimited from the exterior by a line or a group of lines forming its perimeter. These marginal lines have the function to maintain, contain and prevent the loss of the magical forces represented by the core structure of the YANTRA, usually the central dot. They also have the function to increase its magical and subtle force.

The core of the YANTRA is composed of one or several simple geometrical shapes : dots, lines, triangles, squares, circles and lotuses representing in different ways the subtle energies.

The Dot (BINDU)For example the dot (BINDU) signifies the focalized energy and its intense concentration. It can be evnisaged as a kind of energy deposit which can in turn radiate energy under other forms. The dot is usually surrounded by different surfaces, either a triangle, a hexagon, a circle etc. These forms depend on the characteristic of the deity or aspect represented by the YANTRA. In the tantric iconography, the dot is named BINDU; in tantra BINDU is symbolically considered to be SHIVA himself, the source of the whole creation.

The Tiangle (TRIKONA)The triangle (TRIKONA) is the symbol of SHAKTI, the feminine energy or aspect of Creation. The triangle pointing down represents the YONI, the feminine sexual organ and the symbol of the supreme source of the Universe, and when the triangle is pointing upwards it signifies intense spiritual aspiration, the sublimation of one's nature into the most subtle planes and the element of fire (AGNI TATTVA). The fire is always oriented upwards, thus the correlation with the upward triangle - SHIVA KONA. On the other hand, the downward pointing triangle signifies the element of water which always tends to flown and occupy the lowest possible position. This triangle is known as SHAKTI KONA.

The intersection of two geometric forms (lines, triangles, circles, etc.) represents forces that are even more intense than those generated by the simple forms. Such an interpenetration indicates a high level in the dynamic interaction of the correspondent energies. The empty spaces generated by such combinations are described as very efficient operational fields of the forces emanating from the centeral point of the YANTRA. That is why we can very often encounter representations of MANTRAS in such spaces. YANTRA and MANTRA are complementary aspects of SHIVA and their use together is much more efficient than the use of one alone.

The Six Points Star (SHATKONA)A typical combination often found in the graphical structure of a YANTRA is the superposition of two triangles, one pointing upwards and the other downwards, forming a star with six points (SHATKONA), also known as David's Star. This form symbolically represents the union of PURUSHA and PRAKRITI or SHIVA-SHAKTI, without which there could be no Creation.

The Circle (CHAKRA)Another simple geometrical shape often used in YANTRAS is the circle, representing the rotation, a movement closely linked to the shape of spiral which is fundamental in the Macrocosmic evolution. At the same time, the circle represents perfection and the blissful creative void. In the series of the five fundamental elements it represents air (VAYU TATTVA).

The Square (BHUPURA)Between the simple geometrical elemets that compose YANTRAS there is also the sqaure (BHUPURA). The square is usually the exterior limit of the YANTRA and symbolically, it represents the element earth (PRITHIVI TATTVA).
Every YANTRA starts from the center, often marked by a central dot (BINDU) and ends with the outer square. This represents the sense of universal evolution, starting from the subtle and ending with the coarse, starting from "ether" and ending with "earth".

Even tough most of the times YANTRAS are composed of these simple geometrical shapes, sometimes we encounter other elements such as arrow points, tridents, swords, spikes included in the design of a YANTRA with the purpose of representing vectors and directions of action for the YANTRIC energies.

The Lotus (PADMA)The lotus symbol (or its petals) is both a symbol of purity and variety, every lotus petal representing a distinct aspect. The inclusion of a lotus in a YANTRA represents freedom from multiple interference with the exterior (purity) and expresses the absolute force of the Supreme Self.

In conclusion, a YANTRA is a very complex spiritual instrument in the tantric practice (SADHANA). It can calm and focus the activities of the mind, and by its positive auto-suggestion it has a benefic impact on the health and psychic well being of a person.

A YANTRA alone represents nothing. Only when it is awakened by mental concentration and meditation will the process of RESONANCE appear and the benefic macrocosmic energies will manifest themselves in the practitioner's MICROCOSM.
How to Use YANTRASAs we showed above, the secret key to using YANTRAS in meditation is RESONANCE. The process of RESONANCE is established by mental focus on the image of the YANTRA. As long as the mind is tuned into the specific mood associated to that YANTRA, the energy flows, but when the RESONANCE is stopped, the energy disappears.

Instructions for YANTRA meditation :
hang the YANTRA on a wall facing North or East, placing the center of the YANTRA at the level of your eyes adopt your favorite posture or, if you want, sit on a chair maintaining your spine straight breath in through the nose and out through the mouth, but do not force at all, just let the breath flow normally look into the center of the YANTRA, trying to blink as rarely as possible; you don't want to look at the particular details of the YANTRA, just keep your sight right in the center and observe the whole YANTRA at once this exercise should last at least 15-30 minutes every day; the experience will be indescribable in time, after at least seven days of YANTRA meditation you will be able to tap into the same yantric energy even without a YANTRA (at the beginning you may fix your sight on an exterior or imaginary point or evoke the YANTRA with your eyes closed)
do not forget to consecrate the fruits of this practice to God (karma yoga); you should not chase any objective when doing YANTRA meditation, just let it gradually guide you towards the sublime energies of the MACROCOSM when executing this techniques it is recommended that we maintain a state of aspiration and intense longing for experiencing the beatific energies of the consciousness in superior phases the YANTRA absorbs the practitioner's complete attention, and he can no longer tell if the YANTRA is within himself or if he is within the YANTRA; this is the state of nonduality.

Sila aanmeegha vilakangal

Harihi Om

ஸப்தஸ்தானம் [ saptastānam ] n sapta-stānam .

1. A festival in which the idols of a Šiva temple are taken in procession to six neighbouring temples; ஒரு சிவக்ஷேத்திரத்திலுள்ள மூர்த்தங்கள் பக்கத்துள்ள ஆறு சிவக்ஷேத்திரங் களுக்கு எழுந்தருளும் உற்சவம்.

2. A festival in which the idols of Šiva and Nandi of the Tiru-v-aiyāru shrine are taken in procession to the neighbouring temples at Tiru-p-pazha nam, Tiru-c-cōrutturai, Tiru-vēti-kudi, Tiru-k-kandiyūr, Tiru-p-pūn-turutti and Tiru-ney-t-tānam;
திருப்பழனம் திருச்சோற்றுத்துறை திருவேதிகுடி திருக்கண்டியூர் திருப்பூந்துருத்தி திருநெய்த்தானம் ஆகிய ஆறு ஸ்தலங்களுக்குத் திருவையாற்றுச் சிவ பிரானும் நந்தியும் எழுந்தருளும் உற்சவம்.

அட்டவித்தியேசுவரர் [ attavittiyēcuvarar ] n atta-vittiyēcu varar .

The eight agents who per form the pañca-kiruttiyam under the orders of Īšvara, viz., anantar, sūshmar, civōttamar, ēkanēttirar, ēkaruttirar, tirimūrtti, nīlakandar, cikandi; அனந்தர் சூக்ஷ்மர் சிவோத்தமர் ஏகநேத்திரர் ஏகருத்திரர் திரிமூர்த்தி நீலகண்டர் சிகண்டி என எண்வகையாரச் சிருஷ்டியாதி கிருத்தியங்களை ஈசு வர னேவற்படி நடத்துவோர்.

பஞ்சமாசத்தம் [ pañcamācattam ] n pañca-mā-cattam .

The five drums, viz., cendai, timi lai, cēkandai, kai-t-tālam and kālam or tattali, mattali, karadikai, tālam, kākalam; செண்டை திமிலை சேகண்டி கைத்தாளம் காளம் என்றும் தத்தளி மத்தளி கரடிகை தாளம் காகளம் என்றும் இருவித மாகச் சொல்லும் ஐவகைப் பறை.

Based on the definitions taken from the tamil lexicon availabe in http://dsal.uchicago.edu/dictionaries/tamil-lex/

Om Shanthi Shanthi Shantihi

The Final state

Another article i've received from my friend:

But dear brethren, all that has been talked about so far is not yet the end. We have to move further still, but now without the support of knowledge. This knowledgelessness alone, which I have termed as "ignorance"1 is now ours, which in refined state will lead us on to our ultimate goal. Nothing else can be capable of it. All the states and conditions of identicality and closeness are now over. Knowledgelessness has now developed in us, and it is but proper, for a man of knowledge shall never plunge into the ocean because he knows that the moment he does so his life shall be nowhere. That means he possesses that much of understanding. It is only our jnana-hinata or knowledgelessness that has at last launched us into the fathomless ocean. When we had plunged in, our eagerness for the end began to develop. Now we go on with that very thought; no boat is available because it had already sunk before we reached this place. Now there is nothing but going on and we swim on and on covering leagues after leagues. It is but certain that in the course of our voyage, now, we come across numerous ripples, folds and wrinkles, but all of them are quite silent and inactive except for a faint impression of their being. We proceed on with it till at last that impression too fades away as it finally must; and the surface becomes quite smooth without folds or wrinkles. The seven rings of the Central region as explained in the Efficacy of Raja Yoga refer to this very condition. Just as a man who has been travelling long, sometimes comes to a state in which he forgets his tiredness an empirical point which can be verified by experience - so does our jnana-hinata which has brought us to the verge of the ocean, also wears out from even thought and gets quite extinct. But we have to go on further still.

Our Jnana-hinata too has now come to an end. The next state that develops- though more appropriately it cannot be said to have developed - can better be expressed as the state of tam - "no light and no darkness". This is what takes us along now and there is no end to it. We may go on and on but this will remain with us forever. If there be a great soul of calibre who may be able to comprehend what lies beyond, he may be able to discover that there is a point, rather a ring, there. The conception of a ring round the centre is indispensable. Such a one as is capable of having an experience of the central point is very rarely born. Still let me reveal something about it. Suppose there be such a great soul in existence who wishes to discover what exists within, tries to peep into the ring around which all the powers of Nature originate, then he is pushed back from it. Anyhow, if after undergoing all shocks he is finally able to make out something of it then words would fail to express it. This is the final limit of human approach and none so far has been able to go beyond, and for the future let others conjecture if they can. Advancement even up to this point is well nigh impossible. What are these seven rings? They are the concentrated essence of power which originates from the central ring up to which access is almost impossible. still let me, however, lay down the means for it. They are quite simple and easy. When the thought of jumping up arises in his heart it gets itself linked with the ring. Now if one picks up courage to merge his thought into the ring, but with a careful precaution that he must keep a close watch upon his heart lest it might burst forth, he may be able to have some glimpse of it, but only for a few seconds after which he shall have to get back. I have thus laid down the method and it is now up to others to dare if they like.

Another important feature of spirituality is the special will. Probably few may be aware of its full significance. When it is applied from a very high level of spiritual advancement its effect is sure beyond doubt. It must also be borne in mind that it works freely up to the point or knot, which it hits on, and if it is fixed beyond the seven rings of the central region it is quite unfailing and the effect thereof shall definitely come to light in due course. This infallibility of will is in fact the real interpretation of the characteristic feature of Brahma-gati the state of Brahman - which has been represented in so many diverse ways in our scriptures.It can even stop the motion of the stars and planets or counteract their effect.Here I have given so much - though yet it beggars description - only for the avowed saints to help them form a correct estimate of themselves. It is also but certain that such a personality never comes off and on and that he uses this special will only in matters of the spiritual nature and never elsewhere.

What is the "special will"? It is the "that" which admits of no doubt or misgiving. The negative phase being quite out of imagination, that alone which is to be remains in sight. Confidence grows so strong that nothing contrary can ever stand in the way. Of course there are some brave souls in whom it develops right from the beginning, but in that case it works only within its own sphere and not in higher ones. I now reveal this mystery so that people may try for it. In all matters whether worldly or spiritual a man should make use of it and try to avoid harbouring thoughts of failure or disappointment. Though in fact it relates exclusively to spirituality yet it does not mean that this science should not be utilised for worldly purposes. For a spiritual man, the use of it is of course indispensable and he can utilise it whenever he likes.

While discussing the various aspects of knowledge I have thrown some light on the science of matter too, but that is only in a way that it can be followed after deep study. The powers of creation and destruction are both present in Nature. Wherever the power of creation exists there also exists the power of destruction along with it. There is something like a dot or a grain in the centre of the first knot related above. In our spiritual pursuit we take up this very point or dot, from which as from a nucleus thin fibres shoot out forming a sort of cobweb. We merge ourselves into this point or nucleus to emerge forth into the state of identicality. I have also stated that where Bhuma is, in whatever state it be, there is a ring round about it which, to make more comprehensible, may be said as a sphere of light or power and which allows none to stay within it. The same exactly is true about this nucleus too. It has also a ring or circle round it, but it is not so powerful as to prevent anyone from probing into it. This ring possesses all the destructive properties and can create a state of destruction within its own range, that is, it can be used in making or marring any of the material objects of the world. It was this very power which Hanumanji had made use of, for attracting the gas of the Indian Ocean to set Ceylon on fire as discussed in the Efficacy of Raja Yoga. The ordinary process for applying such destructive elements is to draw them by the will-force and to locate them on the particular spot to effect the desired results. It is possible to cast the force of the ring upon some distant part with the result that it may be reduced to ashes. But if it is used for some good purpose it can create a state of light like that which Moses saw on the mountain. In this way both good and bad results can be brought about by it. But as a yogi always aims at the good, he never uses it for adverse results save in specially ordained circumstances. Similar is the case with all the following knots.

I may also bring to light another mystery. We have been saying out of devotion that there is providence in the fall of a sparrow and not a leaf trembles without the divine will. And that is a fact too. But if I say that God too does not move without the will of his devotee, I do not know what the wiseacres of saints might think of me. But that is a fact beyond doubt and a fact must be declared in order to reveal reality. For myself I may say that since I started practice at the feet of my Master, Samarth Guru Shri Ram Chandraji Maharaj of Fatehgarh, U. P., I have taken him to be my all in all and may this feeling of mine continue forever. It was he who brought me deliverance, so I remained unattached with everyone else. Now I again come to the point. God, taken in the sense of the Centre or Bhuma, does not possess mind or manas. Had he had it the law of karma - action - would have applied to Him as well and He would have been in the world like us. Mind (manas) is an instrument which He has bestowed upon man. A part of it is with us and the other end extends nearly up to Him. Our attention is towards both of them. With the former we attend to our worldly affairs while with the latter to the Divine. When we connect the former with the latter the same one current begins to flow all through. For this we have to practise, so that a throb in the latter may begin to resound in the former - the human mind. Now imagine what the condition of a man would be when, after making his heart like that, he hits into the central region and crosses the seven rings to acquire swimming in the Infinite Ocean. He shall definitely be nearmost to Bhuma and further on if contact is developed which is nothing but the state of merging or layavastha in the Bhuma, then everything is accomplished and all his activities in the spiritual field come to an end. Whatsoever little remains may be beyond the grasp of imagination. The life which is acquired after this final merging is the real life which is attainable only after complete negation of self. Now if we dissolve that, the life would then be a refined existence and if that too is merged then whatever remains would be the Real. Words fail to picture that which comes after the ultimate merging of that last state. At this level there remains but a nominal difference between him and the Bhuma. Further on, the next condition is when the conception of Bhuma is thoroughly vivified. Nothing beyond it can be said, though thought goes on further still, and no end can be traced out. When we arrive at the final condition and begin receiving commands, our understanding fails to decide as to wherefrom they have come. When this condition dawns we must realise that we have arrived at the state where it can be rightly presumed that God does not move till moved by the devotee. When we enter this ultimate state we are in a state of oneness. This is in fact the real sphere of adwaita though, if consciousness of it remains, duality has not yet forsaken us in the true sense. In other words, the ultimate changeless state has not so far dawned. As a matter of fact it is the place where the feelings of both duality and non-duality become extinct. In the words of a poet, it can be translated as, -- "'I' has turned into 'you', 'I' become the body and 'you' the life in it, so tht none may henceforth say that I and You are apart from each other". When we settle down in it having merged to the last possible limit what do we achieve thereby? I will simply say that all powers originating from below the Centre come to us and an abhyasi at this state of attainment can do all that Nature does. All the forces of Nature are under his command, and he supplies them power to keep the work of Nature a- going unimpeded. The sacred books often contain references to the effect that at times the different gods received power through different yajnas to bring out the desired results. But such methods are adopted only by those who abide in the sphere of duality. But all that is in an abhyasi, who is forgetful of his state of non- duality, is the reality of the real. He has power even to shorten the span of existence or affect whatever change he would like. His will shall work in all matters, though it may take time. The manifestation too has been a very long process covering a period of about 120,000 years time when judged through deep concentration from the level of highest super-consciousness. Though there was only one shock in the region of power just below the Bhuma yet the manifestation of the effect thereof and the accumulation of the necessary material for the purpose took the entire period mentioned above.

For the interest of the readers I may also say that the momentum of all the creative activities was clockwise; if it now be turned anti-clockwise the universe will begin to dissolve. The sun and the moon will begin to lose their light and the span of the earth's existence will be reduced.
Now again the border ring round the Centre, as I have said before, does not allow anyone to cross over it. Yet if there be one so highly specialised as to be capable of forcing a few seconds peep into it, he can bring the entire existence to naught if by the force of his will he affixes round the ring a living thought of ending the universe and diverts its flow towards the central region. It will then combine with the central energy, creating vibrations which, when expanded, will force its descent downwards. Now greater the force generated the stronger will be its action. Another method for it would be to reverse the downward flow of powers towards the Centre by the force of the will. By doing so the momentum itself will turn anti-clockwise, and the effect of will shall quicken the process. On the other hand if he only locates his will on the ring round the Centre then it will come into effect slowly.

When things stand so none can perhaps have a true estimate of the man's inner powers though I have hinted everything in a very guarded manner. If one, having progressed up to that extent, wants to effect any remarkable change in Nature, the method would be quite simple and unfailing, for hardly would be quite simple and unfailing, for hardly would there be anything too far from him. The method would be, to join his own thought to the real state in such a way that there be no words in it but only a suggestion to express his purpose. The same thing will then set to work for the accomplishment of the task and that would be the divine command as well. But this will happen only when, as stated above, the contact with the Bhuma is so established that the thing existing in the heart may be resounding there just like the other end of the wire which begins to vibrate by the effect of touch at one end. When a devotee attains this stage he no longer remains a supplicant in the strict sense, though his humble supplications persist still as duly they must. Really it is only on account of his gentleness of character that the relation which has brought him up to it is maintained all through. In accordance with it he receives commands for the work required for the world. His own position in this respect is practically nil. He is in a way only a part of the Bhuma. This condition does not fall to anyone's lot except on rare occasions when Nature wants overhauling of the world or the universe. There can never be two personalities of this category at the same time in the world. There shall be one and only one such personality in all the universe at a time and that too only when Nature is in need of it.
I have now dealt with the different conditions of knowledge up to the last. If we try to express it more appropriately the world knowledge would be far too inadequate. Let aspirants try to reach up to the point. It is just likely that there may be something beyond that too, but that is only a suggestion for the posterity, and those who are in the present may also ponder over it.

The Goal of Life

A article which've received from my friend:

There are perhaps only a few among the masses who have ever given any serious consideration to the problem of life. Generally they take a very narrow view of it. The only problem before them is to secure a decent living, well provided with the desired comforts. In other words, to them the object of life is only to achieve the greatest possible comfort and prominence in the world. If they are able to achieve it, they think their life to be a success, otherwise not. They may, however, pass on as great men, philosophers, scientists or politicians and acquire worldwide fame and riches, but their problem of life still remains unsolved. It does not really end with death, for it is only a change of form. Our next life, whatever it may be, begins after death. Just as prior to our present life we have had numerous other lives in different forms, similarly even after our death we may have numerous other lives. The cycle of birth and death continues indefinitely. The problem before us is not to find out a solution of our present life but for all lives that we may henceforth have. In the wider sense, it covers the entire existence of soul in various forms, gross or subtle, at different times till the time of Mahapralaya (Final extinction). There may be difference of opinion over the question of births and deaths, among the followers of different creeds, but it is certain that mere theoretical knowledge of the scriptures will not solve the question. Practical experience in the spiritual field is necessary for the purpose. The question ends when one acquires 'Anubhava Shakti' (Intuitive Capacity) of the finest type and can himself realize the true state of life hereafter. The mystery is however, explained by the people in various ways, but almost all agree on the point that the object of life is to achieve eternal bliss after death. For this they insist on a life of virtue, sacrifice and devotion which will bring to them the eternal joy of the paradise or salvation or peace. But that is not the end of the problem. It goes on much beyond. Now in order to trace out the solution of the problem we must look back to the point wherefrom our existence has started. Our existence in the present grossest form is neither sudden nor accidental but it is the result of a slow process of evolution. The existence of soul can be traced out as far back as to the time of creation when the soul existed in its naked form as a separate entity. From that primary state of existence of the soul in its most subtle form we marched on to grosser and grosser forms of existence. These may be expressed as coverings round the soul. The earliest coverings were of the finest nature and with them we existed in our homeland, the Realm of God. The additions of more and more coverings of ego continued and subsequently Manas (psyche), Chit (conscious- ness), Buddhi (intellect) and Ahankar (ego) in cruder forms began to contribute to our grossness. In due course Samskaras (impressions) began to be formed which brought about their resultant effects. Virtue and vice made their appearances. Slowly our existence assumed the densest form. The effect of Samskaras is the commencement of feelings of comforts, miseries, joys and sorrows. Our likings for joys and comforts and our disliking for sorrows and miseries have created further complications. We generally find ourselves surrounded with pain and misery and we think that deliverance from them is our main goal. This is a very narrow view of the problem.

The aims and objects of life conceived in terms of worldly ends are almost meaningless. We forget that pains and miseries are only the symptoms of a disease but the disease lies elsewhere. To practise devotion to please God in order to secure worldly comforts or gains is but a mockery. The problem before us is not mere deliverance from pain and misery but freedom from bondage which is the ultimate cause of pain and misery. Freedom from bondage is liberation. It is different from salvation which is not the end of the process of rebirth. Salvation is only a temporary pause in the rotation. It is the suspension of the process of birth and death only for a certain fixed period after which we again assume the material form. The endless circle of rebirth ends only when we have secured liberation. It is the end of our pains and miseries. Anything short of liberation cannot be taken as the goal of life although there remains still a lot beyond it. We find but a few persons who have even liberation as the final goal of their life which represents the lowest rung in the spiritual flight. The problem of life remains totally unsolved if we are below this level. There are persons who may say that they do not want Mukti (liberation). They only want to come again and again into this world and practise Bhakti (devotion). Their goal of life is undetermined and indefinite. Bhakti and nothing beyond as they say is their goal. Really they are attracted by the charming effect of the condition of a Bhakta (devotee) and like to remain entangled in it forever. They do it only to please themselves. Freedom from eternal bondage is not possible so long as we are within entanglements. The natural yearning of soul is to be free from bondage. If there is one who does not like to free himself from the entanglements there is no solution for him. Bhakti is the means of achieving the goal and not the goal itself. The fact as I have stated above is that they are allured by the charming effect of the primary condition and do not want to get away from it at any time. The narrow view that they have taken, bars their approach to a broader vision and anything beyond is out of their sight. Another fallacious argument advanced in support of the above view is that devotion, if practised with any particular object in view, is far from being 'Nishkam' (desireless). The theory of 'Nishkam Upasana' (desireless devotion) as laid down in the Gita emphasises upon us to practise devotion without keeping in view any specific purpose. It really means that we should practise devotion without our eyes being fixed upon any worldly object or without caring for the satisfaction of our desires. It does not stop us from fixing our mind upon the goal of life which is absolutely essential for those on the march. The goal of life means nothing but the point we have finally to arrive at. It is in other words, the reminiscence of our homeland or the primeval state of our present solid existence, which we have finally to return to. It is only the idea of destination which we keep alive in our minds and for that we practise devotion only as duty. Duty for duty's sake is without doubt 'Nishkam Karma' (selfless action) and to realize our goal of life is our bounden duty.

Now I come to the point what the real goal of life should be. It is generally admitted that the goal must be the highest, otherwise progress up to the final limit is doubtful. For this, it is necessary to have a clear idea of the highest possible limit of human approach. We have before us examples of Rama and Krishna, the two incarnations of the Divinity. We worship them with faith and devotion and want to secure union with them. Automatically that becomes our goal of life and we can at the utmost secure approach up to their level. Now Rama and Krishna, as incarnations, were special personalities vested with supernatural powers to work as medium for the accomplishment of the work which nature demanded and for which they had come. They had full command over various powers of nature and could utilize them at any time in a way they thought proper. The scope of their activity was limited in accordance with the nature of the work they had to accomplish. They descended from the sphere of Mahamaya, which is a state of Godly energy in the subtle form hence the most powerful. It is due to this fact that we find excellent results coming into effect through their agency in their lifetime. The highest possible point of human approach is much beyond the sphere of Mahamaya; hence a good deal above that level. It may be surprising to most of the readers but it is a fact beyond doubt. The final point of approach is where every kind of force, power, activity or even stimulus disappears and a man enters a state of complete negation; Nothingness or Zero. That is the highest point of approach or the final goal of life. I have tried to express it by the diagram. The concentric circles drawn round the centre 'C', roughly denote the different spiritual spheres we come across during our progress. Beginning our march from the outermost circle we proceed towards the centre crossing each circle to acquire the next stage. It is a very vast expanse. If I speak of liberation, people will think it to be a very far-off thing which can be achieved by persistent efforts for a number of lives. In the diagram the state of liberation lies between the 2nd to and 3rd circles. The various conditions we have to pass through in order to secure liberation are all acquired within about a circle and half. This may help the reader to form a rough idea of what still remains to be achieved after we have reached the point of liberation which really, as commonly believed, is not an ordinary achievement. After achieving this state we go on further crossing other circles till we cross the fifth one. This is the stage of Avyakti Gati (undifferentiated state). At this stage a man is totally free from the bounds of Maya. Very few of the sages of the past could reach up to this position. Raja Janak was one of those who could secure his approach to this state. His achievements were considered to be so great that even the prominent Rishis (sages) of the time used to send their sons and disciples to him for training. The region of Heart as described in my book Efficacy of Raja Yoga is now crossed and now we enter the mind region, after crossing the fifth circle. The eleven circles after this depict the various stages of egoism. The condition there is more subtle and grows finer still as we march on through the region. By the time we reach the 16th circle we are almost free from egoism. The condition at the stage is almost inconceivable and has rarely been attained by even the greatest of the sages. As far as my vision goes I find among the ancient sages none except Kabir who could have secured his approach up to the stage (i.e., the 16th circle). What remains when we have crossed this circle is a mere identity which is still in a gross form. We now enter the Central Region. There, too, you will find seven rings of something. I may call it light for the sake of expression, which we cross during our march onwards. The form of dense identity as I have called it, grows finer and subtler to the last possible limit. We have now secured a position which is near most to the Centre, and it is the highest possible approach of man. There we are in close harmony with the very Real condition. Complete merging with the Centre is, however, not possible, so as to maintain a nominal difference between God and soul. Such is the extent of human achievement which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of realization. Very few among the saints and yogis of the world had ever had any conception of it. Their farthest approach in most cases has been up to the 2nd or the 3rd circle at the utmost, and it is unfortunate that even at this preliminary stage they sometimes considered their achievements to be very great. I have given all this only to enable people to judge those so- called great Doctors of Divinity who are said to have attained perfection and are generally accepted as such by the ignorant masses who judge their worth only by their outward form or elegance.

Om

Sri Yantra

turnstile

Question : How to avert the 8,46,000 incarnations before merging into the oneness ?
Answer : ko-hum