January 2025

Dhyāna Yoga and Prema Sādhana

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Dhyāna Yoga and Prema Sādhana

From a gross perspective, yoga is of two types—Kriyā Yoga and Samādhi Yoga. Dhyāna Yoga falls under Samādhi Yoga.

Kriyā Yoga consists of three components:

  1. Tapasyā (Austerity)
  2. Svādhyāya (Self-study or Scriptural Study)
  3. Īśvara Praṇidhāna (Surrender to God)

Tapasyā (Austerity)

Tapasyā, in essence, means practicing endurance of hardships with utmost awareness concerning the body and mind. Its purpose is to purify the mind so that it turns inward and becomes fit for Dhyāna (meditation) and Samādhi (absorption). While enduring hardship is a component of Tapasyā, it should not be excessive to the point of becoming unbearable for the body. The effect of Tapasyā is the purification of both body and mind.

Svādhyāya (Self-study)

Svādhyāya refers to the study of sacred scriptures, especially the repetition of sacred sounds given by the Guru. All mantras originate from Praṇava (Oṁkara), which is a designation for Īśvara (God). When practiced methodically, the repetition of Praṇava leads to direct realization of God.

Īśvara Praṇidhāna (Surrender to God)

Īśvara Praṇidhāna means fixing the mind on God. From a practical standpoint, it has two aspects:

  1. Performing one’s duties and offering the fruits of one’s actions to Paramēśvara (the Supreme Guru of the universe).
  2. Upon attaining the necessary qualification, this takes on a different form—here, Īśvara Praṇidhāna means offering not only the results of actions but also oneself entirely to the Divine. This is the superior form of Kriyā Yoga.

Kriyā Yoga is the preliminary discipline. Its practice makes the mind turn inward and purifies afflictions (kleśas). Dhyāna Yoga and Samādhi Yoga are higher stages. Samādhi is the matured state of meditation. However, it is important to remember that mere Samādhi is not Yoga. Until the mind is firmly established in Ekāgra Bhūmi (a state of one-pointed concentration), one cannot attain the state of Samādhi Yoga.

The Three States of Mind and Their Role in Yoga

The mind operates in different states:

  1. Kṣipta (Restless)
  2. Vikṣipta (Distracted but Occasionally Calm)
  3. Mūḍha (Dull and Inert)

Spiritual progress is not possible in these three states because Rajas (restlessness) and Tamas (inertia) dominate them. Although Vikṣipta (distracted) contains some traces of Sattva (purity), it is still insufficient for Yoga.

For Dhyāna Yoga and Prema Sādhana (Love-based spiritual practice), the mind must be one-pointed (Ekāgra Bhūmi). When the vṛtti (mental tendencies) also become one-pointed, only then can the state of Yoga be attained.

False Concentration vs. True Yoga

Concentration can be induced in many ways. In countries like America, drugs are used to bring focus to the mind. Similarly, intoxicants like cannabis (Gāñjā) and bhāṅg momentarily nullify or still the mental tendencies. Such artificial concentration is not Yoga because it lacks the foundation of true mental steadiness.

Before attaining true Yoga, one must experience:

  • A-yoga (a state of non-union or separation)
  • The pain of disconnection (vi-yoga)

In Tāntrika Sādhana, a forcibly induced mental concentration is not true Yoga but false concentration (Ku-Yoga). The reason is that in such a state, one does not attain true Ekāgratā (one-pointedness) but rather a state of dissolution (drāvi-bhūta). In this state, even though the Supreme Reality (Parama-Tattva) is omnipresent, direct realization does not occur.

For true realization, the purity of the foundational state (bhūmi) is necessary.

Kriyā Yoga and the Burning of Afflictions (Kleśa)

Through Kriyā Yoga, the afflictions (kleśas) and impressions (saṃskāras) undergo “tanūkaraṇa”—meaning weakening, purification, or burning. Afterward, through Prasaṅkhyāna (intense meditative knowledge), the afflictions are completely burnt away.

Until the full goal of Kriyā Yoga is realized, the full benefit of Samādhi Yoga cannot be attained.

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The Science and Practice of Prāṇāyāma

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The Science and Practice of Prāṇāyāma

Prāṇāyāma is the practice of regulating prāṇa (vital life force). In the living state, both prāṇa-śakti (vital energy) and manaḥ-śakti (mental energy) remain active in the human body. These two are interrelated; thus, when prāṇa is restless, the mind also becomes restless, and when the mind is agitated, prāṇa too becomes unstable. They are complementary to each other.

In general yogic practices, the regulation of prāṇa is the first step. The process of controlling prāṇa is known as prāṇāyāma. Before commencing prāṇāyāma, āsana-siddhi (perfection in posture) must be attained. When a practitioner can remain seated in a single āsana for an extended period without bodily restlessness, then physical agitation ceases. For a yogī, it is essential to first develop the habit of sitting firmly and steadily in an āsana. Once āsana is perfected, the body ceases to tremble over time. At this stage, the body becomes so light that one hardly feels its presence. With prolonged and correct practice of āsana, even without deliberate effort, prāṇa momentarily enters a state of stillness. When the body reaches this condition, an adept Guru understands that the disciple is now fit for prāṇāyāma. At this stage, one should begin prāṇāyāma with due effort.

The Hierarchical Structure of the Self

A crucial secret must be revealed here—if anything exists external to the self, it is the body. Within the physical body, the first activity to take place is the movement of prāṇa. Following this, the mind begins to function, and as one goes deeper, one reaches the realm of buddhi (intellect). Mastery over the body requires the practice of āsana. Once proficiency in prāṇāyāma is attained, its influence extends over the senses and mind—this is known as pratyāhāra. Upon perfecting pratyāhāra, the yogī becomes disconnected from the external world, as the senses cease to function. Subsequently, the practitioner enters the inner realm, where the processes of dhāraṇā, dhyāna, and samādhi unfold.

At this stage, awareness of the external world ceases, but latent impressions (saṃskāras) of the mind remain active—this is dhāraṇā. A metaphor can be used to describe this state: when water is poured into one’s palm and allowed to trickle down, it flows drop by drop—such is the state of dhāraṇā. When the mind becomes stable, dhyāna (meditation) occurs. In dhyāna, the mind flows in an unbroken stream towards its object, akin to a continuous flow of oil. Beyond this, the mind is irresistibly drawn towards the desired object, losing its fluid continuity—this is samādhi.

The Gradations of Samādhi

Samādhi must be attained step by step, moving from the gross to the subtle. The initial stage of samādhi is focused on the gross external elements, followed by the subtle external elements. The first type is known as vitarka-samādhi, and the second as vicāra-samādhi.

Each of these has two subcategories:

  • Vitarka-samādhi is divided into savītarka (with reasoning) and nirvītarka (beyond reasoning).
  • Vicāra-samādhi is divided into savicāra (with reflection) and nirvicāra (beyond reflection).

A crucial point to note is that when the mind becomes fully absorbed in an object, knowledge (prajñā) arises. This is called samādhi-generated knowledge. After its emergence, this knowledge must be purified and refined. Conceptualization (vikalpa) is the root obstruction to pure knowledge. Transitioning from savikalpa (conceptual cognition) to nirvikalpa (non-conceptual cognition) is the process of purification of knowledge.

At the vitarka stage, there is an association between word and knowledge, much like the connection between a word and its meaning. Due to this association, impressions of verbal cognition remain within knowledge. This is why samādhi, in this stage, is savikalpa. When these verbal impressions are eliminated, pure cognition emerges—this is nirvikalpa-samādhi.

  • What is savītarka is also savikalpa.
  • What is nirvītarka is also nirvikalpa.
  • Advancing further, from subtle contemplation (savicāra) to transcendental contemplation (nirvicāra), there remain further divisions of conceptual and non-conceptual states.

Samādhi on external objects is not possible beyond a certain point. At this stage, samādhi occurs upon the very process of cognition, leading to grahīta-samādhi, also called asmitā-samādhi. Here, one attains saṃprajñāta-samādhi, through which all knowledge of the universe is realized, yet self-realization does not occur. Neither does viveka-khyāti (discriminative knowledge) arise, nor does para-vairāgya (supreme renunciation) manifest.

Beyond this, the yogī progresses toward kaivalya (absolute liberation), requiring the support of supreme detachment. There are two types of detachment:

  1. Lower detachment (viṣaya-vairāgya) pertains to renunciation of sensory objects and is gross in nature.
  2. Supreme detachment (para-vairāgya) arises from transcending prakṛti (material nature) and is subtle.

In this state, viveka-khyāti (discriminative awareness) fully manifests. Eventually, one attains direct realization of puruṣa (pure consciousness) and experiences the dissolution of guṇa-based reality. One understands that the immutable self is distinct from the ever-changing prakṛti. Slowly, one becomes established in one’s true self, eternally free from prakṛti. This is the path of Rāja-Yoga.

The Distinction Between Viveka-Jñāna and Vivekaj-Jñāna

  • Viveka-jñāna is the knowledge of the distinction between puruṣa and prakṛti.
  • Vivekaj-jñāna is an exalted intuitive wisdom, superior to all other forms of knowledge.

By practicing saṃyama (combined discipline of dhāraṇā, dhyāna, and samādhi) on the flow of moments, vivekaj-jñāna arises. A fraction of this knowledge is called tāraka-jñāna, which transcends all time and conditions, encompassing omniscience (sarvajñatva).

Prāṇāyāma: The Three Components

Prāṇāyāma consists of three essential components:

  1. Pūraka – Inhalation
  2. Rechaka – Exhalation
  3. Kumbhaka – Retention

The movement of air has two states:

  1. Still and Stagnant
  2. Vibratory and Moving

During activity, air moves from inside to outside and outside to inside. In the stagnant state, when air enters and remains inside, it is called antara-kumbhaka. When air exits and remains outside, it is called bāhya-kumbhaka.

A commonly followed prāṇāyāma ratio is 1:4:2—where inhalation, retention, and exhalation are proportioned accordingly. However, these should always be practiced under a Guru’s guidance, as incorrect practice may lead to physical or mental disorders.

Prāṇāyāma should be performed daily to purify accumulated impurities. Proper practice leads to the elimination of mental and bodily toxins, ultimately paving the way for samādhi and self-realization.

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Prema Sādhana – Path of Love as Sādhana

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In every form of sādhana (spiritual practice), the most superior path is the one that is natural. Even through artificial means, the disciplines of karma, jñāna, and love—i.e., bhakti—can be practiced, but such practice remains only an illusion. For true love-sādhana (devotional practice), first, bhāva-sādhana (the cultivation of spiritual emotion) is essential. Bhāva-sādhana is the practice of one’s natural disposition. It is free from any scriptural injunctions or prohibitions.

As long as there remains an identification with this material body, not only is love-sādhana impossible, but even bhāva-sādhana cannot be truly undertaken. Bhāva (spiritual emotion) is nothing but svabhāva (one’s natural disposition). However, our natural disposition is covered by the veil of māyā (illusion). The first step, therefore, is to remove this covering. There are many methods for this, among which mantra-śakti (the power of sacred sounds) is primary.

Until one attains the guidance of a sadguru (true spiritual teacher), it is appropriate to engage in preliminary practices such as nāma-sādhana (chanting the divine name) or other spiritual disciplines. However, these initial efforts are not true sādhana in the real sense. Without the grace of the sadguru, one cannot enter into the depth of the inner self. Continuous repetition of the divine name or other forms of devotion eventually lead to the bestowal of the guru’s grace. When the guru is attained, initiation (dīkṣā) into a systematic spiritual practice involving mantras and other disciplines is given.

Upon receiving dīkṣā, the sādhaka (practitioner) begins upāsanā (devotional worship). This process purifies the physical body as well as the mind (citta). The effect of this purification is the gradual removal of the veil of māyā. Within this veil, the inherent spiritual essence or svabhāva (natural state) of every soul remains concealed. When this covering is removed, the nijabhāva (one’s intrinsic spiritual nature) is revealed. This realization is known as attaining svabhāva.

The role of the Guru, Śāstra (scriptures), teachings, and examples is solely to facilitate the removal of this veil. However, what happens after this veil is lifted cannot be directly explained by either the Guru or the scriptures. This is because it is a state beyond negation (abhāva) and beyond intellectual comprehension. Nijabhāva (one’s intrinsic nature) is an experience unique to each soul.

Bhāva has two essential aspects:

  1. Bhāva-āśraya (the subject, i.e., the devotee).
  2. Bhāva-viṣaya (the object, i.e., the divine entity towards which devotion is directed).

The spiritual emotion (bhāva) arises when the bhāva-āśraya takes refuge in the bhāva-viṣaya. The devotee (bhakta) is the āśraya of bhāva, but this devotee is not merely a material being. The devotee is not limited to the sthūla-deha (gross body), sūkṣma-deha (subtle body), or even the kāraṇa-deha (causal body). Therefore, it is said that the bhāva-deha (spiritual body) is beyond māyā.

As long as the soul resides in a physical body, it naturally identifies with it. Similarly, when bhāva awakens, the sādhaka begins to identify with their bhāva-deha. In this state, the gross physical body ceases to cause distractions. If distractions persist, it indicates that the worldly emotions (jāgātika-bhāva) have not yet been purified.

For instance, an eighty-year-old devotee may experience bhāva-deha as a ten-year-old child. This occurs because, in the practice of worshipping the Divine Mother, the sādhaka enters a state where they experience themselves as a child before the Divine Mother. The bhāva-deha is not abstract—it has a specific form. This form carries an inherent ahaṁ-bhāva (sense of identity).

Without the realization of bhāva-deha, true bhāva-sādhana cannot take place, as it is not merely an intellectual exercise but an experiential reality. When the bhāva-āśraya (devotee) fully manifests within their bhāva-deha, then the divine abode (dhāma) begins to reveal itself. However, until bhāva reaches maturity, the corresponding divine subject (bhāva-viṣaya) does not manifest.

The maturity of bhāva is the essence of bhāva-sādhana. When bhāva ripens completely, it transforms into prema (divine love). This transformation is similar to the process of a flower developing fragrance. Eventually, this fragrance condenses into nectar (madhu), which symbolizes prema in its highest form.

When a flower is filled with nectar, it does not need to attract bees—they come automatically. Similarly, when bhāva matures into prema, the divine (bhagavat-svarūpa) spontaneously manifests. There is no need to invoke or summon the divine; it appears on its own. Until devotion (bhakti) attains the state of bhāva, and bhāva matures into prema, the direct experience of the Divine remains unattainable.

The Stages of Devotional Maturity

  • Bhāva matures into Prema (Divine Love)
  • Prema matures into Rasa (Transcendental Bliss)

Even within bhāva, a sense of duality remains, similar to the relationship between a mother and child. Although there is affection, complete unity has not yet been achieved. When love deepens, the state of total surrender (galanāt-huti) occurs. Eventually, this dissolves into rasa, where both the devotee and the Divine become one in transcendental bliss.

This is the highest state of devotional practice—a state where the soul attains eternal participation in the Divine’s transcendental pastimes. This cannot be achieved through mere ritualistic devotion (kriyātmikā-bhakti). Only when bhāva-bhakti matures into rasa can the devotee become part of the Divine’s eternal līlā (divine play).

Two Paths in Bhakti-Sādhana: Mādhurya & Aiśvarya

There are two main currents of devotional development:

  1. Mādhurya Bhakti (Sweet Devotion) – Where divine love deepens into rasa.
  2. Aiśvarya Bhakti (Majestic Devotion) – Where the devotee remains in awe of God’s supreme majesty.

In aiśvarya-bhakti, the devotee remains overwhelmed by the infinite power of the Divine, maintaining a distinction between themselves and the Divine. However, in mādhurya-bhakti, this distinction is dissolved, allowing for intimate union.

To fully experience this state, one must develop the sixty-four divine qualities (guṇas). When the soul perfects these qualities, it attains the highest expression of human potential (narottama—the supreme human). However, even at this stage, the soul remains distinct from the Supreme.

As the soul progresses from 51 to 56 divine qualities, it reaches a state close to the Divine’s essence. From 56 to 60, it begins to transcend māyā and enters bhagavad-bhāva (the divine consciousness). When the soul evolves further, from 61 to 64, it enters the innermost divine realm, attaining a state beyond even aiśvarya.

In this highest state, the devotee merges into the eternal, blissful play of the Divine. This is the pinnacle of love-sādhana—where love transforms into rasa, and the soul attains perfect union with the Divine. Without the maturity of love, especially without the influence of rāgamayī-bhakti (spontaneous devotion), the Divine cannot be realized in its fullest essence.

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The Perspective of Āgama on Sādhanā

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According to the Āgama scriptures, the system of spiritual discipline (sādhanā) is viewed from two perspectives. In one perspective, the attainment of Kaivalya (absolute liberation) is central—whether it is Puruṣa-Kaivalya (liberation of the individual self) or Brahma-Kaivalya (liberation in the Supreme Brahman). Across all perspectives, the primary goal remains the realization of Divinity (Bhagavattā) or the Supreme Śivatva (the ultimate Śiva-nature), along with the attainment of the supreme independent Consciousness (Svātantryamayī Parāsaṁvit).

In Sāṅkhya Sādhanā, the goal is to attain Kaivalya through Viveka-Jñāna (discriminative knowledge), where the Puruṣa establishes himself in his pure essential nature, free from Prakṛti. This Puruṣa is of the nature of pure consciousness (Cit-svarūpa). The Kaivalya of Vedānta is also similar in that it aims at the realization of Nirañjana Bhāva (a state of pristine purity and transcendence). The primary distinction between Vedānta and Sāṅkhya is that Sāṅkhya posits multiple selves (many Ātmans), whereas Vedānta upholds the oneness of Ātman. Additionally, in Sāṅkhya, Prakṛti is devoid of qualities (Viguṇātmikā), whereas in Vedānta, it is conceived as Māyā, which is indescribable (Anirvacanīya). However, in both systems, the state of the Ātman is almost identical. The realization of Parameśvaratva (Supreme Lordship or absolute completeness of the Ātman) is rare in both traditions.

The knowledge in Sāṅkhya is based on Viveka (discriminative wisdom), where the Ātman, by transcending A-Cit (inert nature), attains its pure consciousness form (Cit-svarūpa). However, Vimarśa (self-reflection or dynamic self-awareness) is absent in this realization. The same is true for Vedānta—the realization is without Vimarśa, meaning the dynamic power of self-awareness does not evolve.

From the Āgamic perspective, there is an even more profound distinction. Although Āgama also seeks to separate Cit (pure consciousness) from A-Cit (inert nature)—be it Prakṛti, Māyā, or Mahāmāyā, it does not merely stop there. In Āgama, the self-realization of Śivatva (intrinsic Śiva-nature of the self) does not automatically arise. For this, along with the realization of Cit-svarūpa (pure consciousness form), the development of Ci-rūpa Svarūpa-Śakti (self-aware dynamic power) is essential. Only then can Cit-svarūpa manifest as Śiva-rūpa.

In truth, Śiva and Śakti are inseparable; they are both of the nature of pure consciousness (Cit-svarūpa) and bliss (Ānanda-svarūpa). It is the harmonious unity of Śiva and Śakti that leads to liberation (Mokṣa). Hence, it is not enough to merely know that Ātman is of the nature of pure consciousness (Cit-svarūpa); rather, there must be an independent manifestation of Śakti within it. This independent power is called Svātantryamaya Bodha (awareness of absolute freedom). From the Śaiva perspective, this is Śiva’s absolute self-awareness, while from the Śākta perspective, it is the self-revealing power of supreme Consciousness (Parāsaṁvit).

When there is an obstruction in Svātantrya (freedom) and Bodha (self-awareness), the manifestation of the universe (sṛṣṭi) occurs, giving rise to Ajñāna (ignorance). Therefore, the supreme knowledge (Mukya-Jñāna) is Śuddha Vidyā (pure knowledge). The Sadguru transmits this Śuddha Vidyā, leading the Jīva (individual soul) towards the realization of Śivatva.

Just as self-awareness in the non-self is ignorance, in the same way, self-unawareness within the self is also ignorance-born. The realization of the self (Ātmabodha) is the supreme knowledge, but this understanding is absent in Sāṅkhya and Vedānta. In Āgama, this knowledge is called Pūrṇahantā-Jñāna (the knowledge of absolute ‘I’), through which the Jīva experiences itself as Paramaśiva or Parameśvara, not merely as an entity liberated from the three guṇas or Māyā.

Through Viveka-Jñāna (discriminative wisdom), the self (Ātman) may free itself from Ajñāna (ignorance) and manifest its Ci-rūpa (pure consciousness form), yet without a direct realization of its absolute nature. Hence, even after transcending ignorance, the self remains unaware of its ultimate nature.

According to the Āgamic perspective, the absence of self-awareness in the self is Ajñāna (ignorance). This belongs to the realm of pure Māyā, beyond Prakṛti or impure Māyā. When Śuddha Vidyā arises, there is an all-pervasive experience of ‘I’ (Aham), and the experience of ‘this’ (Idam, the objective universe) gradually dissolves. When the ‘Idam’ (this-ness) completely disappears, what remains is the absolute ‘I’ (Aham)—this alone is the complete Lord (Pūrṇa Īśvara), the Supreme Lord (Parameśvara), or Paramaśiva.

From the Śākta perspective, this absolute ‘I’ (Aham) is Parāsaṁvit, the Supreme Primordial Power (Ādyā Śakti), the Great Power (Mahāśakti), or Jagadambā (Universal Mother).

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Sādhaka Dīkṣā and Yogi Dīkṣā

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Sādhaka Dīkṣā and Yogi Dīkṣā

In spiritual practice, the role of the Guru is of utmost importance. Just as a child exists in seed form within the mother’s womb and gradually develops, attaining completeness in its organs and limbs, and then manifests in the external world through the process of birth, similarly, the seed-mantra bestowed by the Guru is implanted in the disciple’s heart through initiation (dīkṣā). The disciple purifies and preserves it with proper diligence, and later, it germinates and assumes a form. Over time, this manifested divine power appears as the chosen deity (iṣṭa-devatā). The fruit of iṣṭa-sādhana (spiritual practice focused on the chosen deity) is similar to childbirth.

After initiation, when the Guru-given karmas (prescribed spiritual actions) are performed with dedication, knowledge gradually arises, and from knowledge, devotion emerges. The common intellectual knowledge widely known in the world is dry and devoid of devotion. Even scriptural knowledge does not hold much value if it does not lead to direct realization. True knowledge arises from performing the Guru-ordained actions. A true Guru grants initiation based on the disciple’s foundational capacity, assessing their innate abilities and spiritual inclinations before imparting the teachings of Yoga. If the disciple’s foundation is weak, initiation does not take place.

The eligibility of a sādhaka (spiritual aspirant) and a yogī is determined from the moment of birth. If a being is born in a kṣaṇa (an auspicious spiritual moment), they become a yogī; if born in kāla (a moment bound by temporal progression), they become a sādhaka. Those born in kṣaṇa possess a hierarchy of spiritual authority. There is a difference between sādhaka-dīkṣā and yogī-dīkṣā. Both initiations lead to the awakening of Kuṇḍalinī. Though a disciple can also awaken Kuṇḍalinī through personal efforts, this is an arduous process.

In sādhaka-dīkṣā, such an infusion of spiritual energy occurs that, when combined with personal effort, leads to the awakening of Kuṇḍalinī. Kuṇḍalinī is a divine, luminous power. This luminous energy remains in one state for sādhakas and in a different state for yogīs. By continuously performing the Guru-ordained daily spiritual practices, the awakened, purified radiance gradually intensifies, burning away the māyic coverings of desire, samskāras (past impressions), and tendencies associated with sādhaka-dīkṣā and yogī-dīkṣā. Through this process, the sādhaka gradually ascends in their spiritual evolution.

At the final stage, in the state of perfection (siddhāvasthā), all desires are extinguished, and the previously awakened Kuṇḍalinī manifests as the iṣṭa-devatā in a direct, experiential form. However, at this stage, the sādhaka no longer retains the physical body—perfection (siddhi) does not occur while still embodied; rather, it is accompanied by the departure from the physical form. In contrast, the yogī’s foundation is distinct. A true Guru, during initiation, directly awakens the Kuṇḍalinī. In this state, it does not merely appear as a luminous form, as in the case of a sādhaka, but manifests as a fully formed, tangible divine power.

A sādhaka, after a lifetime of practice, ultimately attains the iṣṭa-rūpa (form of the chosen deity), whereas a yogī attains this realization right from the beginning. Moreover, the actions of a sādhaka and those of a yogī differ significantly in nature. The sādhaka, through their efforts, transforms the luminous energy into the form of their chosen deity, whereas the yogī, from the very beginning, engages in the worship of a tangible, embodied form of the iṣṭa.

A sādhaka’s desires are burned away, making them a worshipper of the formless divine light. In contrast, the yogī possesses greater power; hence, they do not need to renounce desires but rather purify and integrate them with their divine essence—this is Yoga. For this reason, yogīs are able to perceive their chosen deity in a tangible, embodied form even while in the physical body. When a yogī attains complete perfection, they receive supreme knowledge.

Just as fire is produced by friction, similarly, through the friction-like process of yogic action, the fire of life-force (jīvāgni) is generated. This is the fire of knowledge (jñānāgni). This knowledge is not dry, for through its influence, the divine presence of the Supreme Being (Bhagavān) shines forth in its fullness, elevating the individual to the state of parā-bhakti (transcendental devotion). This is the secret of how knowledge gives rise to devotion. The commonly found devotion in the world is often an emotional frenzy, whereas the devotion accepted by a yogī is not in conflict with knowledge. The mature form of this devotion is prema (divine love), which represents the complete evolution of the spiritual life.

The fundamental principle of this teaching is that, through the Guru’s grace, the yogī, in the process of spiritual practice, becomes a manifestation of divine power itself. This is known as yoga-vibhūti (the yogic glory). A true yogī is one who has attained godhood, with the inconceivable power of Māyā (divine illusion) under their control. Hence, upon attaining divinity (Īśvaratva), the yogī’s ideal is fulfilled, making them a possessor of extraordinary divine power.

There are three primary powers in this path: Icchā (will), Jñāna (knowledge), and Kriyā (action). When the power of knowledge becomes complete, the yogī becomes omniscient; when the power of action is perfected, they become the doer of all actions. The integration of knowledge and action leads to the manifestation of Vijñāna-śakti (higher scientific knowledge), through which the yogī can perform acts related to creation, sustenance, and dissolution. At the core of Vijñāna-śakti lies the supremacy of Prakṛti (nature), for the process of creation follows the sequence of Jñāna-śakti (knowledge-power) leading to Kriyā-śakti (action-power).

However, Icchā-śakti (the power of will) operates differently. Through its influence, a yogī can accomplish any task or acquire any knowledge without requiring Jñāna-śakti. When the power of will arises, knowledge is not necessary for action to occur. Likewise, no effort is needed for actions to take place. Eventually, a stage comes where even Icchā-śakti must be surrendered to Mahā-icchā (the Supreme Will), at which point the yogī attains the blissful state of the unfathomable Ananda-svarūpa (form of supreme bliss).

In this state, the yogī has no personal desire to perform any action—everything happens naturally through the Supreme Will. The yogī remains perpetually immersed in Paramānanda (supreme bliss). Even within this bliss, there exists a subtle oscillation, for pleasure arises in favorable circumstances, and suffering in unfavorable ones. When the yogī transcends the dualities of favorable and unfavorable, they ascend to Cit-śakti (pure consciousness). This is the external manifestation of Parā-śakti (the Supreme Power). By taking refuge in this, the yogī attains omniscience of the entire cosmos.

Upon reaching this stage, no duties remain for them. Such a yogī, while engaging in nitya-līlā (eternal divine play), remains simultaneously detached and, at the same time, endowed with absolute independence and divine authority.

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The Evolution of Śakti from a Kaula Perspective

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From the Kaula perspective, the evolution of Śakti follows a unique trajectory. The followers of the Śānta tradition are predominantly Advaita-oriented. Among Śāktas, various viewpoints exist, yet the Kulāmnāya perspective is particularly noteworthy. According to this view, the supreme essence that exists beyond the manifested world is known as Akūla. It is likened to an infinite, boundless ocean. When no waves arise in this ocean, it signifies the state of Viśvatirōdhāna, wherein the universe remains concealed.

Among the five primary acts of the Supreme Lord (Parameśvara), Tirōdhāna (concealment) and Anugraha (grace) are the most significant. In the state of Tirōdhāna, the divine essence remains hidden, forming the background against which the entire cosmos, composed of the knower (pramātā), the knowable (prameya), and all related entities, emerges. This universal play continues until the final dissolution. Eventually, when Anugraha-Śakti is activated, the work of Tirōdhāna-Śakti comes to an end, and the Supreme Reality is revealed in its full glory.

This Akūla Ocean should be understood as infinite, boundless consciousness. As long as the play of Tirōdhāna-Śakti persists, there is no emergence of waves. However, when the urmi (waves) begin to arise, it indicates the retreat of Tirōdhāna-Śakti. These waves are Anugraha (grace) in motion, manifesting as vibrations (spanda). Any individual (jīva) or bound being (paśu) that comes in contact with this spanda begins to undergo a transformation, which, through progressive stages, leads to the ultimate and supreme state of realization.

This spanda is merely a wave within the Ocean of Consciousness (Bodhāsamudra). It represents the emergence of Cit-Śakti. As Vitti-Śakti (the power of cognition and manifestation) expands, it dissolves the various distortions and modifications (vikalpa) of the universe, which are rooted in fundamental ignorance (avidyā). Jīvas and paśus, who have dwelled in the realm of vikalpa since beginningless time, experience a transformation when Anugraha-Śakti, awakened through Vitti-Śakti, touches them. Their perception of reality changes, leading to a transformation in their very existence.

Upon awakening, Viśakti (specialized Śakti) first consumes Kāla (Time) because, in Kaula philosophy, the evolution of Śakti within a being follows the trajectory of time, which is the root cause of conditioned perception (vikalpa). Therefore, this Śakti is known as Kāla-Saṁkarṣiṇī. When Kāla is dissolved, the jīva is no longer bound by its limitations. However, this process is gradual.

The Process of Purification

The first step in this progressive purification is Prameya-Śuddhi (purification of the knowable world). Without Prameya-Śuddhi, transformation in a jīva does not take place.

The fundamental characteristic of Prameya-Śuddhi is the realization that the universe does not appear as external. When one realizes that the self is distinct from the body, the world ceases to appear as external. This is the essence of Prameya-Śuddhi. The dissolution of external appearances follows this realization.

Upon achieving Prameya-Śuddhi, the external world does not vanish, but its mode of perception changes. The world still exists and is perceived, but no longer as something external—it is realized within oneself. This is akin to how an image reflected in a mirror appears separate from the mirror but actually exists within it. Likewise, when Cit-Śakti (Consciousness-Power) awakens, the external perception of the universe dissolves.

The knower (pramātā) still perceives the knowable (prameya), but not as an external entity. This awakened Cit-Śakti, in its bubhukṣā (intensely seeking) state, first assimilates the external world into itself. This is the first manifestation of Anugraha-Śakti (the grace-bestowing power).

Śaṅkarācārya’s Insight on External Perception

Śaṅkarācārya describes this transformation:

“Viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntargatam māyayā bahir iva udbhūtam”

(“The universe, like a city seen in a mirror, is within oneself, though it appears externally due to illusion.”)

Thus, the essence of this philosophy is that Cit-Śakti absorbs the external world into itself. The knowable world (prameya) does not cease to exist, but it is no longer perceived as an object of the senses—it becomes a part of one’s own being.

In Viśarga-Śakti, the world appears external to the Self, while under the influence of Bindu, it is internalized. Through this process, Cit-Śakti assimilates all objects, eliminating their objectivity. As a result, sensory enjoyment ceases—objects no longer evoke desire or attachment. Instead, knowledge of objects transforms into pure rapture (rāga), which the Parāśakti experiences in a non-dual, unconditioned manner.

The Awakening of Śakti and the Role of the Vīra

This awakening of Cit-Śakti marks the first stage of spiritual realization, known as Prameya-Śuddhi. However, this experience is not for the bound jīva or the ordinary being (paśu). From a Tāntric perspective, it is the domain of the Vīra (spiritual warrior)—a true experience of Bhoga (enjoyment), which transcends worldly pleasure and leads to Turīya (the fourth state beyond waking, dreaming, and deep sleep).

The experiencer of this state is known as Vīreśvara or Mahāvīra. In Śiva-Sūtras, Vīreśvara is described as the Bhoktā of the three states (waking, dream, and deep sleep), while the conditioned being (paśu) remains entangled in them.

This state constitutes the real worship of the Divine, where all senses become instruments of worship. The act of seeing forms with the eyes or hearing sounds with the ears is transformed into a mode of worship and meditation. This is the true Bhagavad-Ārādhana (divine worship), which remains uninterrupted in all states of existence. Śaṅkarācārya states:

“Yad yad karma karomi tat tad akhilaṁ śambho tavārādhanam”

(“Whatever actions I perform, all are an offering unto Śiva.”)

Upon the completion of this experience of the Vīra, the state of Tuṇī (withdrawal) arises, leading to the emergence of Antarmukha-dashā (inward absorption). In this state, the senses, having been satisfied, turn inward and merge into the boundless space of consciousness (Cidākāśa), attaining oneness with Bhairavanātha.

As long as the senses harbor a desire for sensory pleasures, this state does not arise. But when all sensory cravings dissolve, the mind and prāṇa (life-force) also cease to function. This means that the relationship between the knower (pramātā) and the known (prameya) ceases.

The Ultimate State: Anākhyā and Paramaśiva

This ultimate state is called Mahāyoga, where both Sun (Prāṇa) and Moon (Mind) dissolve. It is akin to spiritual Śivarātri, a state of total awareness. The yogi, even in this non-dual state, must remain vigilant (jāgran), lest they fall back into illusion (Mahāmāyā).

The final stage is the emergence of Nirāvaraṇa Prakāśa (Unveiled Light), which is the supreme goal of the Jīva. This state is called Anākhyā—beyond all descriptions. The ascent from Anākhyā to Bhāsā (Self-luminous Consciousness) occurs through successive spiritual stages, ultimately leading to the realization of Paramaśiva, where even Mahākāla (Great Time) is transcended.

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The Secret of Kālī: Why Does Kālī Wear a Garland of Severed Heads?

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The image of Goddess Kālī is none other than the representation of Jagadambā, the Universal Mother, and a form of Parāśakti—the Supreme Power. Parāśakti manifests in various forms, and Kālī is one among them. There are many manifestations of Kālī, such as Dakṣiṇā Kālī, Vāmā Kālī, Śmaśāna Kālī, Kāla Kālī, and Kāmakalā Kālī. Among these, Dakṣiṇā Kālī is most widely worshiped in Bengal.

Beneath Kālī’s feet lies Śiva in the form of a corpse (śava). When the conscious energy (caitanya śakti) departs from Śiva’s body, it becomes lifeless—a corpse. It is upon this lifeless body that the conscious force performs its activity. Kālī is seen standing on the chest of Śiva, symbolizing that without attaining Śivatva (the state of Śiva), one cannot hold Kālī in one’s heart. Only after reaching the state of śava (corpse) can one realize Kālī. Śiva alone can become śava (lifeless), but a jīva (individual being) cannot.

Kālī’s iconography includes four arms. In one hand, she holds the vara-mudrā (gesture of boon-giving), and in another, the abhaya-mudrā (gesture of fearlessness). The third hand carries a sword (khaḍga), and the fourth holds the severed head of a demon (asura-muṇḍa). This severed head represents Mahāmoha—the Great Delusion, which must be cut down through jñāna (knowledge). The sword is the symbol of wisdom, which severs ignorance.

This Mahāmoha (Great Delusion) is, in reality, the web of mental constructs (vikalpa) that entangle human beings. The root of these mental constructs lies in Mātṛkā—the letters of the Sanskrit alphabet. There are fifty such letters in the Sanskrit language, and they serve as the cause of delusion. To overcome mental constructs, one must go beyond them and reach the state of void (śūnya). The severed head in Kālī’s hand is Mahāmoha, the origin of all illusions, and she wears a garland of such severed heads, representing her as the Mother of all thought constructs (vikalpa).

Kālī is the one who destroys these illusions through wisdom. The sword she carries signifies jñāna (knowledge). Her hand in vara-mudrā bestows worldly happiness, while the abhaya-mudrā grants liberation (mokṣa). She is digambarā (clothed in the directions), symbolizing that she is of the nature of space (ākāśa), beyond all coverings. Her protruding tongue signifies her state of absolute non-duality (nirvikalpa avasthā). She is the resident of the cremation ground (śmaśānavāsinī), where only corpses exist—meaning she is beyond life and death.

Kālī does not manifest as a jīva (individual soul). When the state of jīva is dissolved into pure consciousness (śiva-bhāva), she manifests as the Ādyaśakti (Primordial Power) in her divine play (līlā). Until the jīva attains the state of a corpse (śava), it cannot become Śiva. Only upon crossing the vast void (mahāśūnya) does the supreme wisdom (Mahāvidyā) arise.

The Three Great Forms of Mahāvidyā

Mahāvidyā manifests in three primary forms:

  1. Kālī
  2. Tārā
  3. Ṣoḍaśī (Tripurāsundarī)

When all worldly wealth and pleasures are exhausted, and the supreme transcendental consciousness (para-caitanya) awakens, that is Kālī. She represents the new moon (amāvasyā), the state of total absorption. Ṣoḍaśī, on the other hand, represents the full moon (pūrṇimā), the embodiment of beauty and prosperity. Ṣoḍaśī is also known as Lalitā Tripurāsundarī, the supreme goddess of sovereignty (Rājarājeśvarī), possessing infinite wealth and grandeur.

On the path from Kālī to Ṣoḍaśī, one encounters Tārā, the savior (Tāriṇī). In the Daśāvatāra (ten incarnations of Viṣṇu), Rāma corresponds to Tārā, and in the Mahāvidyās, Brahman itself takes the form of Tāriṇī. This is a deep mystery that cannot be fully revealed.

The Meaning of Kālī’s Garland of Severed Heads

The garland of severed heads worn by Kālī consists of fifty skulls, representing the fifty Sanskrit letters (mātṛkā). These fifty letters exist as subtle forces within the six chakras of the human body:

  • Mūlādhāra (Root Chakra) – 4 letters
  • Svādhiṣṭhāna (Sacral Chakra) – 6 letters
  • Maṇipūra (Solar Plexus Chakra) – 10 letters
  • Anāhata (Heart Chakra) – 12 letters
  • Viśuddha (Throat Chakra) – 16 letters
  • Ājñā (Third Eye Chakra) – 2 letters

These letters are the fundamental vibrations (śakti) that create human perception and cognition. They are the root cause of delusion (moha), which drowns beings in ignorance. When illusions are removed, one attains the state beyond thought (nirvikalpa).

Symbolism of Kālī’s Four Hands

  • The vara-mudrā (boon-giving hand) bestows worldly happiness on those who seek prosperity.
  • The abhaya-mudrā (gesture of fearlessness) grants liberation (mokṣa) to those who seek spiritual freedom.
  • The sword (khaḍga) symbolizes knowledge, cutting through ignorance and mental constructs.
  • The severed head represents Mahāmoha, the great illusion that binds beings to false identification with the body and external reality.

The sword is a reminder that knowledge alone can sever illusion. The severed heads in the garland symbolize the Sanskrit letters (mātṛkā), which create verbal constructs that shape human perception. Words generate thoughts, which in turn create vikalpa (mental constructs).

“There is no cognition in this world that is free from the influence of words.” (Na so’sti pratyayo loke yaḥ śabdānugamādṛte)

Since speech (in its gross form as vaikhari-vāk) generates impure thoughts, the fifty severed heads in Kālī’s garland symbolize the destruction of these impure thoughts through wisdom.

Kālī does not discard the severed heads after destroying them—she wears them as ornaments. This means she does not eliminate thought altogether but transforms impure thoughts into pure ones, signifying that even an enlightened being must operate within a purified intellect.

Kālī as the Bestower of Fourfold Goals of Life

Kālī grants the four goals of human life (puruṣārthas):

  1. Dharma (Righteousness) – represented by her vara-mudrā, blessing those who seek the path of virtue.
  2. Artha (Wealth) – bestowed upon those who seek prosperity.
  3. Kāma (Desire) – granted to those who seek worldly fulfillment.
  4. Mokṣa (Liberation) – represented by her abhaya-mudrā, blessing those who seek freedom from the cycle of birth and death.

Thus, the great secret of Kālī is that she is both the destroyer of delusion and the compassionate mother, guiding her devotees through different paths—whether worldly or spiritual. If one wishes to truly embrace Kālī, one must attain Śiva-bhāva—the transcendence of ego and entry into pure consciousness.

This is the ultimate mystery of Kālī.

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The Temple of Śrī Mātā

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This universe is the eternal abode of the Supreme Power (Parāśakti), Śrī Jaganmātā. It is the realm of her divine play (Līlā) and also the eternal sanctuary beyond play. Accomplished Yogis (Siddha Yogis), depending on their individual spiritual perspectives, perceive the temple of the Divine Mother through the path they follow.

The processes of creation (Sṛṣṭi), preservation (Sthiti), and dissolution (Saṁhāra) are continuously occurring in the outer domains of the cosmos. However, in the inner sanctum of the universe, no such turmoil or movement exists. There, in an atmosphere of profound peace, the Mother is seated in complete harmony with the Supreme (Parameśvara). The vibrations of creation and destruction do not reach this inner sanctum.

The Universal Mother and Universal Father reside there in their absolute, indivisible, and immutable essence, beyond all duality and conflict. Here, Śakti’s pulsation (Spanda) and Śiva’s eternal stillness (Asyandana) exist in a non-dual, harmonious state. The universe is the manifestation of Mahāśakti, but before it manifests into form, it remains in absolute unity with Mahāśakti. Paramaśiva (the Supreme Śiva) eternally witnesses the cosmic form of Śakti, which is none other than His own inherent nature.

Śiva, in His essence, is inactive (Niṣkriya) and formless (Nirākāra), while Śakti is dynamic (Sākriya) and possesses form (Sākāra). In their supreme aspect, they are eternally present as a single great point (Mahābindu). In this Mahābindu, an undivided, complete existence resides—the Supreme Non-Dual Reality (Paramādvaya). It is Śiva while being Śakti and Śakti while being Śiva.

Understanding Cosmic Creation

To comprehend the creation of the universe, one must meditate deeply and steadily upon the nature and function of the Mahābindu. In the technical terminology of scriptures, this Mahābindu is known as the Kāma-Rūpa Bindu. The great seers of absolute truth (Ṛṣis) have recognized it as Ravi (the Sun) or Ātmic Sun (Ātmārūpa Sūrya).

This state represents the absolute equilibrium of power (Śakti). It is the eternal synthesis of creation, preservation, and destruction. Within it, two opposing forces continuously engage in attraction (Ākarṣaṇa) and repulsion (Vikarṣaṇa). Through this cosmic play of attraction and repulsion, the processes of manifestation and dissolution continuously unfold. However, within this great play, there remains a central, unmoving, eternal point of equilibrium—the stationary Bindu (Sthiti Bindu).

  • One of the two opposing points is Agni (Fire), which is of the nature of heat and destruction. Its function is to dissolve and collect the dispersed energies.
  • The other point is Soma (Nectar), which is cooling and nourishing.

Both Agni and Soma represent the interplay of infinite opposing forces, while the central point (Sthiti Bindu) represents the harmony of all contradictions.

On one side, the Sthiti Bindu remains eternally stable, while on the other, the dynamic Bindu continuously generates and dissolves Agni and Soma. The processes of creation (Sṛṣṭi) and destruction (Saṁhāra) are contained within them.

Different Ṛṣis (sages) and Siddha beings (enlightened souls) attempt to understand this universal cycle through their own devotional insights (Iṣṭa Bhāva). They seek to comprehend the movement from the external to the internal realms and vice versa. Over time, various geometrical representations, sacred diagrams (Yantras), and Chakras (mystical circles) have been formulated in the science of Tantra.

Each Yantra (sacred diagram) consists of an outer enclosure (Bhūpura) and a central Bindu (dot of energy), which is a universal truth. The hierarchy and variations of these structures are not necessary for our discussion here. Instead, we will focus on the most renowned representation of this cosmic process—the Śrīcakra.

Śrīcakra: The Sacred Diagram of Śrī Mātā

The Śrīcakra is the Yantra (sacred diagram) of Śrī Mātā and a symbolic representation of the structure of the universe. Within this Yantra, every being and every energy has a place at the central Bindu or Mahābindu.

From this Bindu, the flow of creation emerges, and it is also where this flow ultimately finds peace and dissolution. It is important to understand that the equilibrium of the Mahābindu is the reference point of this entire process.

Even though the Mahābindu remains eternally stable, it is also continuously in motion. Thus, it is simultaneously unmoving and vibrating.

Within this Mahābindu:

  • Two opposing Bindu points interact, generating the forces of creation and dissolution.
  • A third, harmonizing Bindu constantly exists in perfect equilibrium.

From these three Bindus, three lines emerge, and from their intersections, a triangle (Trikoṇa) is formed. This triangle is understood as the Cosmic Womb (Yoni) and the Mother Principle (Mātṛmaṇḍala) that gives birth to universal creation.

The Triadic Foundation of Creation

The Vedāntic philosophy states: “Yoneḥ Śarīram”—the body originates from the womb. The entire structure of creation is formed from the interaction of Bindu (dot) and Yoni (womb).

Upon deeper contemplation of creation’s origin, it becomes evident that:

  1. One aspect of existence is indivisible (Niraṁśa), beyond all vibration and eternally still.
  2. The other aspect is divisible (Saṁśa), manifesting as movement and activity.

The indivisible aspect (Niraṁśa Sattā) is beyond vibration, eternally peaceful, and represents Śiva (pure consciousness). Within this indivisible reality, Śiva and Śakti exist as one, without distinction.

This indivisible field remains forever beyond the grasp of the mind and intellect. However, within the divisible aspect (Saṁśa Sattā), there are two expressions:

  1. Śiva as the consciousness aspect (Jñāna)—called Ambikā (the motherly aspect of Śakti).
  2. Śakti as the dynamic aspect (Kriyā)—called Śāntā (the tranquil aspect of Śakti).

From these two currents (Ambikā and Śāntā), the formation of the triangular Yoni (Womb) occurs, which is the fundamental principle behind the structure of the universe.

This mystical triangular structure at the core of the Śrīcakra remains one of the most profound mysteries in Tantra and Yoga.

Conclusion: The Temple of Śrī Mātā as the Supreme Reality

The Śrīcakra is both the cosmic diagram and the divine abode of Śrī Mātā. It represents:

  • The interplay of Agni and Soma (fire and nectar)
  • The harmony of Śiva and Śakti
  • The balance of stillness and movement
  • The eternal cosmic cycles of creation and dissolution

Through deep meditative contemplation (Dhyāna Yoga) upon this great mystery, the seeker realizes the unity of self, universe, and the Divine Mother.

This temple of Śrī Mātā is not merely a structure in the external world—it is the cosmic blueprint of all existence.

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Śrīcakra by Mahāmahopādhyāya Dr. Gopinath Kaviraj

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There have been various discussions in both ancient and modern global literature regarding universal prosperity (Viśvamṛddhi). Thinkers from different traditions have expressed their perspectives, each based on a specific worldview and established truths. In this article, I will briefly discuss certain aspects of the cosmic principle (Sṛṣṭi Tattva) from the Śākta tradition within the Indian philosophical framework.

The universal existence and the individual body are fundamentally the same essence. Tantric scholars assert that what yogis refer to as the manifestation of the Bindu (the primordial dot) is merely a variation in terminology. In other words, the emergence of the Śrīcakra, the creation of the universe, and the manifestation of the soul through the body are essentially the same phenomenon.

Śakti: The Undivided Existence

According to Śākta philosophy, the unchanging essence (Akhaṇḍa Sattā) at the root of the universe is both the material cause (Upādāna) and the instrumental cause (Nimitta) of the cosmos. It neither increases nor decreases; it is eternal, beginningless, self-luminous, and of the nature of consciousness and bliss (Cidānanda Svarūpa). This state is known as the non-dual union of Śiva and Śakti (Śiva-Śakti Advaitāvasthā).

In His Śiva aspect, this essence remains detached, inactive, and an absolute witness, while in its Śakti aspect, it becomes the manifesting principle of the universe. Although Śiva and Śakti are inherently united, Śiva is neutral and unchanging, whereas Śakti is in constant expansion and contraction.

Śiva and Śakti: The Interplay of Cosmic Forces

The ancient yogis attempted to explain the supreme principle through the perceptible realities of the universe. They argued that what we call Śiva in ordinary discourse is actually an aspect of Śakti, because even Śiva cannot be conceived of without Śakti. Without Śakti, Śiva cannot be described in any way. This is emphasized in Tantric texts:

“Śaktyā vinā para Śive nāma dhāma na vidyate”
(Without Śakti, even the Supreme Śiva has neither name nor abode.)

At the root of the universe, there exists a play of two opposing aspects of Śakti. In one state, they remain harmonized and non-dual, while in another, they engage in dynamic interaction. These two aspects are known as Agni (Fire) and Soma (Moon or Nectar).

  • Agni (Fire) is associated with dissolution, destruction, and time (Kāla).
  • Soma (Nectar) is associated with bliss, immortality, and expansion.
  • Agni disintegrates the undivided entity into distinct forms, whereas Soma unifies the fragmented into a singular whole.
  • Agni is the principle of destruction, while Soma is the principle of nourishment and joy.

When Agni and Soma remain in equilibrium, no creation or destruction occurs, leading to the eternal state (Nitya Avasthā), symbolized as Ravi (the Sun) or Surya. From this perspective, the science of the Sun (Sūrya Vijñāna) is rooted in the idea that the eternal force of creation and destruction is present within the Sun.

  • When Soma dominates, creation occurs.
  • When Agni dominates, destruction follows.

The Supreme State (Advaita) is the perfect balance of Agni and Soma, which is symbolized in Tantric texts as Kāma (desire) and Ravi (the sun).

Bindu: The Origin of Creation

The origin of all existence is the Bindu (the cosmic point), which divides into three primary states:

  1. Amba (Mother) – The illuminating aspect (Jñāna Śakti, the Power of Knowledge)
  2. Śāntā (Tranquil) – The reflective aspect (Icchā Śakti, the Power of Will)
  3. Raudrī (Fierce) – The dynamic aspect (Kriyā Śakti, the Power of Action)

These three aspects together form the Mūla Trikoṇa (the primordial triangle), which is the root of the Śrīcakra.

The Śrīcakra is the cosmic blueprint, reflecting the entire structure of existence from its subtlest spiritual form to its grossest physical manifestation. This triangular formation later gives rise to multiple layers of manifestation, represented in the Sacred Geometry of the Śrīcakra.

The Evolution of the Śrīcakra

The Śrīcakra consists of multiple concentric layers, each symbolizing different aspects of cosmic manifestation:

  1. Mahābindu – The Supreme Bliss (Sarvānandamaya Cakra)
  2. Triangular Formation (Trikoṇa) – The Source of All Accomplishments (Sarvasiddhiprada Cakra)
  3. Eight-Petaled Structure (Aṣṭakoṇa) – The Protector of All (Sarvarakṣākara Cakra)
  4. Inner and Outer Decagonal Formations (Daśakoṇa) – The Bestower of All Wealth and The Remover of All Diseases (Sarvārthasādhaka and Sarvarogahara Cakras)
  5. Fourteen-Petaled Layer (Caturdaśāra) – The Bestower of All Auspiciousness (Sarvasaubhāgyasādhaka Cakra)
  6. Eight-Petaled Lotus (Aṣṭadala Kamala) – The Condenser of All Desires (Sarvasaṅkṣepaka Cakra)
  7. Sixteen-Petaled Lotus (Ṣoḍaśadala Kamala) – The Fulfiller of All Wishes (Sarvāśāparipūraka Cakra)
  8. Three Concentric Circles (Trivṛtta) – The Deluder of the Three Worlds (Trailokyamohana Cakra)

The outermost layer, known as Bhūpura, represents the boundary of existence, beyond which the manifested universe dissolves into non-duality.

Śrīcakra as the Supreme Reality

The Śrīcakra is a reflection of the Supreme Power (Mahāśakti) and the entire cosmic order. The human body and the vast universe are merely transformations of this fundamental reality.

According to the Bhāvanopaniṣad, during internal worship (Āntara Yāga) or deep meditation (Ātma-Dhyāna), the practitioner should envision their own body as the Śrīcakra. This unique perspective allows the sādhaka to experience the non-duality between the body, the universe, and the Supreme Reality.

Time and Space in the Śrīcakra

The manifestation of external reality is dependent on space (Deśa) and time (Kāla). The phases of the moon represent the fifteen divine energies (Nityā Devis), who regulate the cosmic flow of time. In the Tāntric system, these energies are associated with specific lunar phases and must be meditated upon as inseparable from the Supreme Goddess Lalitā-Tripurasundarī.

The Śrīcakra is eternally present within the cosmic cycle of time and space, and its presence is never separate from reality. In this sense, the Śrīcakra is not an external entity, but an inner reality embedded in the fundamental structure of existence.

Conclusion

The Śrīcakra represents the ultimate unity of Śiva and Śakti, creation and dissolution, motion and stillness. It is both the foundation and the ultimate goal of all existence. The interplay of Agni and Soma, Śakti and Śiva, light and reflection continuously governs the cycle of creation, preservation, and dissolution. Those who comprehend this mystery through deep spiritual practice gain insight into the essence of the cosmos itself.

Śrīcakra by Mahāmahopādhyāya Dr. Gopinath Kaviraj Read More »

Why Guru is important in Sadhana by — Mahāmahopādhyāya Paṇḍita Gopīnātha Kavirāja

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The method of Sādhana (spiritual practice) is known only through the Guru (spiritual teacher). Describing the method of any sādhana in scriptures only leads to misuse and malpractice, because a sādhaka (practitioner) cannot correctly understand the process merely by reading about it in texts. It is only through a Guru that one can truly comprehend it.

This is the reason why I have not described the methods of sādhana in my texts.

In the Bhagavad Gītā, Bhagavān Śrī Kṛṣṇa has stated:

“Apāne guhati prāṇaṃ prāṇāpāna-samānayoḥ”

(One should merge Apāna Vāyu into Prāṇa Vāyu, and Prāṇa Vāyu into Apāna Vāyu).

Can anyone truly understand this process without the guidance of a Guru?

— Mahāmahopādhyāya Paṇḍita Gopīnātha Kavirāja

Why Guru is important in Sadhana by — Mahāmahopādhyāya Paṇḍita Gopīnātha Kavirāja Read More »

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