Author name: Sri Shakthi Sumanan

Atma Tattva and Brahma Tattva

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Atma-Tattva and Brahma-Tattva are Essentially Indistinguishable
Just as fire inherently possesses the power to burn, the Ātman (soul) inherently possesses its essential power—Ātma-Śakti. Power (Śakti) and the one who possesses power (Śaktimān) or the substratum of power are fundamentally non-different. Just as the Ātman is one in its essential nature, so too is Śakti. The nature of the Ātman is identical to the nature of its Śakti. It is through Śakti that the Ātman manifests its illumination. The Ātman is referred to as self-luminous (svaprakāśa), meaning it radiates its own light and does not depend on any external source of illumination. Unlike inert objects, which cannot shine independently and require an external source of light for their illumination, the Ātman is self-existent and independent.

The Ātman is of a pictorial nature (citra-svarūpa), which is why its power is referred to as Citra-Śakti. This term is used to facilitate understanding. Another name for this Citra-Śakti is Parā-Vāk (Supreme Speech), though this is an Advaitic (non-dual) perspective. From the standpoint of duality, there is some variation in understanding, which can be explained separately if needed. The Ācāryas (spiritual masters) have described Parā-Vāk as Svātantrya-Śakti (the power of absolute freedom) or Svabhāva (intrinsic nature). If the Ātman is regarded as Parabrahman (Supreme Brahman), then Parā-Vāk can be considered Śabda-Brahman (Brahman in the form of sound vibration). At the beginning of creation, it is through this Mahāśakti (Supreme Power) that the universe comes into existence. The Ātman, being non-different from this Mahāśakti, exists in a state of complete unity (sāmarasya). This unity is what constitutes the Param-Śivatva (Supreme Śiva-hood) or Parameśvaratva (Supreme Lordship) of the Ātman.

The Awareness of ‘I’ in the Ātman

Due to this sāmarasya (state of perfect harmony), the sense of ‘I’ (self-awareness) remains ever-present in the Ātman. However, this is not the fragmented egoistic ‘I’ that arises in non-self due to delusion, nor is it the changing sense of self (asmitā, ahaṁkāra, etc.) that appears based on different states of existence. Instead, it is the indivisible, non-opposing, all-encompassing, cosmic ‘I’—the realization “I am everything.” There is no second entity that can oppose or stand as a competitor to this supreme ‘I’. As stated in the scriptures:

“Ekaivārd jagatyatra dvitīyā kā mamāparā”
(“In this universe, there is only one reality; there is no second that is apart from me.”)

Due to this unbounded sense of ‘I’ (ahantā), the Ātman is, in truth, Maheśvara (the Supreme Lord). This absolute ‘I’-consciousness itself is Parā-Vāk, the supreme, independent power of the Ātman.

The Manifestation of Individual Consciousness

Due to its inherent independence, the Ātman, when it contracts itself through playful self-limitation (līlā) or divine drama (abhinaya), becomes atomic (aṇu). At this stage, Mahāśakti (Supreme Power) undergoes division and transforms into various fragmented powers (khanda-śakti). These fragmented powers function at different levels, each possessing distinct names and roles. The Supreme Power is essentially beyond words (śabda-atyaka), but when it undergoes manifestation, it takes the form of sound vibrations (dhvani) and letters (varṇa).

Initially, it exists as Paranāda (supreme unstruck sound), then transforms into Mahānāda (great cosmic sound), and further descends into varṇātmaka (syllabic sound) or mātṛkā (seed syllables).

When the Ātman (or Śiva) becomes an individual being (aṇu) and is enveloped by Mahāmāyā’s veiling power, it enters the womb, at which point the various letter-formed Śaktis (varṇātmaka Śaktis) emerge as rays of Māyā-Śakti. These rays bewitch the consciousness of the individual Ātman, entangling it in an intricate web of mental modifications (vikalpa-jāla).

Collections of sound vibrations interact at a collective level to generate various mental states (bhāvas) and tendencies (vṛttis). These tendencies manifest as latent impressions (vāsanās), karma-saṁskāras (residual effects of actions), seeds of ignorance (avidyā-bīja), and distracting elements (vikṣepa-reṇu). Only exceptionally advanced yogis can fully comprehend these subtle dynamics.

Emotions and mental modifications such as lust (kāma), anger (krodha), pride (mada), arrogance (mātsarya), greed (lobha), devotion (bhakti), love (prema), forgiveness (kṣamā), etc., are in fact the collective expressions of different sound vibrations (varṇa-samūha). The fluctuations of the citta (mental field) arise due to these dynamic vibrations.

The Gradation of Speech (Vāk)

In the process of creation (sṛṣṭi), Parā-Vāk first gives rise to Paśyantī-Vāk, which then manifests as Madhyamā-Vāk, and finally culminates in Vaikharī-Vāk (articulated speech).

The speech we use, which is uttered through the mouth, throat, and palate, and which generates friction with air, is known as Vaikharī-Vāk. The emergence of perceptible gross objects and Vaikharī-Vāk occurs simultaneously. Word (Śabda) and Meaning (Artha) are interwoven—an object is perceivable only when it becomes accessible to the senses, and Vaikharī-Vāk operates at this level.

The entire universe exists within the domain of Vaikharī-Vāk. Through the power of Yoga, one must transcend Vaikharī and enter Madhyamā-Vāk, but this requires the awakening of citta-śakti (consciousness power), which is not easily achieved.

Through the grace of the Guru’s Śakti or intense spiritual practice (abhyāsa), Vaikharī-Vāk gradually refines itself. The words we normally pronounce are impure (malina), as they carry external impurities (āgantuka-mala). Until these impurities are removed, entry into Madhyamā-Vāk is not possible.

Through the repeated recitation (japa) of mantras, the impurities in speech gradually dissolve. As this purification occurs, the breath (vāyu) shifts from the left (Idā) and right (Piṅgalā) channels into the central channel (Suṣumṇā).

Suṣumṇā: The Path to Transcendent Knowledge

Suṣumṇā is the middle path (madhyamā-mārga)—the royal road to Atma-Tattva and Brahma-Tattva, leading to non-dual knowledge (nirvikalpa-jñāna). However, it is a secret path (gudha-mārga).

The lower portion of Suṣumṇā remains obstructed under normal circumstances. If this were not so, ordinary human beings would lose their ability to engage in worldly and practical activities. This deliberate obstruction is a strategy of nature (prakṛti) to enable karmic experiences necessary for the resolution of past karmas and the fruition of destiny (prārabdha-karma).

A yogi, however, understands this mechanism and, through skillful means, unlocks the passage of Suṣumṇā.

Japa-Sādhana (mantra repetition) is one such skillful method. Through continuous repetition of Japa in Vaikharī-Vāk, the throat gradually constricts (kaṇṭha-rodha), and simultaneously, the passage of Suṣumṇā opens. As this happens, breath (vāyu) and mind (manas) become subtle and enter Suṣumṇā, leading to the awakening of Nāda (inner sound).

The rise of Nāda signifies the awakening of mantra-consciousness (mantra-caitanya), where all syllables dissolve into a continuous sound flow. This process enables the upward movement of consciousness, facilitating spiritual ascent.

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The Complete State of the Ātman and the Means for Attaining Its Perfect Form

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The Complete State of the Ātman and the Means for Attaining Its Perfect Form

The essential nature of the Ātman is an indivisible, infinite radiance of supreme light. To attain this state, one must first grasp the formless, attributeless (nirākāra, nirguṇa) aspect of the self. Following this, one may approach the manifest, qualified (sākāra, saguṇa) aspect. The formless aspect transcends the universe, whereas the manifest aspect is inherent within it. Upon realizing both these aspects, one attains the supreme state in which all dualities—formless and formed, complete and incomplete, qualified and unqualified, particular and universal—are harmonized. It is only after this realization that the path of Yoga fully opens.

In the progression of Yoga, after attaining the state of Siddhi (spiritual accomplishment), which is synonymous with Sāyujya (union with the Supreme), the aspirant ascends further into the state of absolute non-duality (advaya-avasthā). From this perspective, the seeker must first transcend the perception of the world. This transcendence is accomplished through the Dakṣiṇāvarta Parikrama (the rightward spiral movement). The Yogi, while keeping his inner gaze fixed forward, gradually purifies his jñāna-śakti (power of knowledge). As long as knowledge remains tainted, the perception of the knowable (jñeya) persists. However, once knowledge is completely purified, the distinction between the knower and the known dissolves. Ultimately, when knowledge attains complete clarity, external objects cease to be perceived as separate entities.

Patañjali, the revered master of Yoga, describes this process:
“jñānasya ānantyād jñeyam alpam” – When knowledge becomes infinite, the knowable becomes insignificant.

This implies that in the early stages of the yogic path, as the aspirant progresses and purifies his knowledge, the knowable merges into knowledge itself. Gradually, the world loses its form and dissolves into the formless essence of the Ātman. This process is termed Vishva-Bheda (transcendence of the world).

The world is a construct of individual (vyakti) and collective (samaṣṭi) forms. It appears substantial due to its evolutionary unfolding. However, as the yogi advances and his knowledge is purified, the world first manifests as an impression within knowledge and ultimately dissolves into the formless essence of the Self. At this point, the knower (jñātā) perceives himself as identical to the object of knowledge (jñeya), meaning the seer becomes the seen.

Many seekers regard this Nirākāra Ātma-Darśana (formless realization of the self) as the ultimate goal of spiritual practice and halt their progress at this stage. However, this is merely the “rear-view” (pṛṣṭha-darśana) of the Ātman—an outcome of the Dakṣiṇāvarta (rightward spiral movement), which is an ascending progression (anuloma-gati) in sādhanā. When blessed by the Sadguru, the Yogi does not stop here but embarks on the Vāmāvarta (leftward spiral movement), which ultimately leads to the realization of the true self.

The Reversal of the Movement and the True Vision of the Self

The Vāmāvarta (reverse movement) has two essential characteristics. The world, which had previously dissolved into knowledge during the rightward movement, now resurfaces in its pure consciousness form (cinmaya-svarūpa). It is crucial to understand that this re-emergence is not in a material form but as pure awareness.

Initially, the world was experienced as an inert, illusory construct (māyika avitta). Without the reversal movement, the dissolution of the world into the formless self results in a static state of non-duality. However, through the Guru’s grace, when the reverse movement is initiated, the dissolved universe is revived—not as an inert phenomenon but as a vibrant field of pure consciousness (cinmaya-viśva).

The process of dissolution (laya) ceases, and instead, the entire cosmic existence gradually re-emerges, now understood in its essential, luminous nature. At the culmination of this process, the universe is perceived not as an illusion but as an expression of the Supreme Self. This is known as “Sammukha-Darśana” (the direct realization of the Self).

At first, the Ātman was perceived as formless, and consequently, the world appeared formless as well. However, now the Ātman is realized in its eternal, manifest form, which differs fundamentally from the initial perception. The first realization—attained through the anuloma movement—is the rear-view of the self (pṛṣṭha-rūpa), whereas the second realization—attained through the vāmāvarta movement—is the direct, face-to-face vision (sammukha-rūpa) of the self.

Both these realizations belong to the indivisible essence of the Ātman. Their sequential unveiling occurs according to the direction of movement in spiritual progression. Once this stage is reached, circular movement ceases—neither rightward nor leftward motion remains. The progression then becomes straight and unobstructed (sarala-gati).

Beyond Dualities: The Final State of the Ātman

At this stage, the indivisible central point of reality (bindu) is directly perceived in its absolute form. This is analogous to the Ida and Pingala currents in the yogic system ceasing their oscillation, allowing the central Suṣumṇā nāḍī to become active, leading to the direct realization of the Ātman.

Here, all dualities—form and formlessness, attributes and absence of attributes—dissolve entirely. The direct perception of the Supreme Reality (Pūrṇa Sattā) is attained. However, mere perception does not equate to complete attainment, as there still remains a subtle barrier between the perceiver and the perceived, the worshiper and the worshiped (dṛṣṭā-dṛśya and upāsaka-upāsya duality).

This final obstacle is removed through the transcendence of all movement (vṛtti-nivṛtti). As long as this barrier exists, the union of the individual self (jīvātman) and the Supreme Self (paramātman) remains incomplete. However, through the continuous, unwavering vision of the Absolute (animesha-darśana), this barrier eventually dissolves, signaling the onset of the final union of the self with its complete form.

At this stage, Upāsaka (worshiper) and Upāsya (worshiped) merge into one another. As the process of Yoga deepens, the worshiper enters the worshiped, and the worshiped enters the worshiper. This perfect state of oneness is described in the Śākta tradition:

“śiṣyasya abhyantare śaktiḥ, śakter abhyantare śivaḥ” – Within the disciple resides Śakti, and within Śakti resides Śiva.

Here, complete unity is attained—where Śiva and Śakti are no longer two separate entities. This supreme unity (sāmarasya) is what the Purāṇas refer to as Sāyujya (total absorption into the Divine), which represents the ultimate peak of Yoga.

Beyond this, even sāmarasya dissolves, leading to the supreme transcendence (atikrama)—this is the final state of the Ātman.

At this stage, everything exists, yet nothing exists. This state is described in the Bhagavad Gītā:

“Yad gatvā na nivartante, tad dhāma paramaṁ mama” – Upon reaching that state, one does not return; that is My supreme abode.

Upon attaining absolute maturity (paripakvatā) in this state, the Ātman becomes unshakable and motionless (acala), completely absorbed in its eternal, infinite radiance of supreme light.

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Shatabhedi Karma: What is it and Why is it?

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In response to the question, “What is Shatabhedi Karma and why does it exist?” Baba said, “No one has performed Shatabhedi. Even one who attains liberation is still within the ‘Shata’ (hundred).”

What happens when one attains Shatabhedi?

There will be “one real entity”—this “one” will emerge. However, without achieving Shatabhedi, this “one” cannot manifest. From where will the “one” arise? It will not emerge from the fundamental principle (Mūlatattva). In one sense, this can be called an “interest” (Vyāja). Just as the principal amount remains intact while the interest accumulates, similarly, after the principal is accounted for, what remains is this “one thing.” Otherwise, everything else is insignificant.

Life continues—birth happens, death occurs, and beings merge into their essential nature. This process has been ongoing for eternity, for millions and billions of years. This truth exists within “Shata” itself. Apart from this world (Loka) and the hereafter (Paraloka), what else do you possess? Whether you take ten births, twenty births, twenty thousand births, or countless births, this entire journey remains within the realm of the hundred (Shata). The material world is within fifty, and the afterlife is within fifty, forming the totality of one hundred (Shata).

On the other hand, when one crosses beyond Shatabhedi, further numbers begin—101, 102, 103, and so on. Where does this progression lead? Initially, it reaches 105. Until you attain totality (Samasti), 105 remains the highest point.

What is 105?

It is the state of the supreme yogi (Yogi Śreṣṭha). This is the preliminary stage of the highest knowledge (Mahajñāna). Before reaching Mahajñāna, all the greatest yogis of this world have reached 105. Those at 104 are advanced seekers (Śreṣṭha Sādhaka), a nearly perfected state. The number 103 forms a triangle (Trikoṇa), and from 101 to 103, this triangle is structured. There are many aspects to this, which I will explain later.

From 103, the transition occurs to 104. Within 104, countless perfected beings (Siddha Puruṣa) have emerged. Possibly, millions of individuals have attained Mahajñāna within 105, but no one has gone beyond this.

Within Shatabhedi, this much is known—103, 104, and 105 exist. The triangle is formed at 103, and then 104 becomes a stage for all, while 105 marks the Mahayogi. However, disregarding even this Mahayogi, some have moved beyond to 106.

106: The Attainment of Mahajñāna

At this stage, Mahajñāna arises. Prior to this, only fragmented knowledge (Khaṇḍajñāna) existed. However, even in this fragmented state, the individual remains a Mahayogi. Yet, under Shatabhedi conditions, it is not yet the highest Mahayoga. The state of Mahayoga does manifest at 105, but it is not unbroken (Akhanda).

To attain Akhanda Mahayoga, Mahajñāna must be realized. That is 106.

What happens upon attaining Mahajñāna?

What transformation takes place? Upon Mahajñāna, the triangle (Trikoṇaśakti) encloses a mandala. Because this happens further along the path, it is termed Mahajñāna.

Those who have not attained Mahajñāna remain Mahayogis at 105, but they lack this specific realization.

What is Mahajñāna?

Mahajñāna is the knowledge that encompasses everything you possess—this total knowledge alone is Mahajñāna. When Mahayoga is attained at 105, it does not yet include everything. The totality remains unintegrated.

Three divine powers (Śakti) play their role in this process:

  1. Śyāmā Mā – The primordial stage (Ādi Avasthā).
  2. Umā Mā – The secondary stage (Dvitīya Avasthā).
  3. Ādi Mā – The tertiary stage (Tṛtīya Avasthā).

These three Śaktis establish the Maha-Traya (the great triad) within the triangle. Śyāmā Mā represents the initial state, Umā Mā follows, and Ādi Mā marks the third phase. These three divine mothers—Śakti-traya (the triad of powers) and Maha-Śakti-traya—exist within Shatabhedi.

Beyond 106: The Path to 107

From 106, one progresses toward 107. What happens in 107? Upon attaining Mahajñāna at 106, one must cross the ocean of time (Kāla Samudra). Only after crossing Kāla Samudra can further realization occur.

At 103, the triangle existed, but now, at 106, the situation changes. How? The upward-facing triangle (Ūrdhvamukha Trikoṇa) contains a mandala. This occurs only after Mahajñāna because it exists beyond 105.

Thus, within this level, the mandala takes precedence. At this point, time itself (Kāla) must be transcended. It is like crossing the British Channel—on one side is France, and on the other, England. Similarly, beyond Kāla Samudra, one receives a glimpse of the truth but cannot yet attain it fully.

Until time itself is pierced, the final state cannot be reached.

From Triangle to Infinity

Initially, the triangle encloses the mandala, but later, the mandala encloses the triangle. This shift leads to an infinite expansion of consciousness. The triangle then dissolves into a square, then a pentagon, then a hexagon, then an octagon, and ultimately into infinite facets (Ananta Koṇa).

When infinite facets are reached, the number 108 manifests. At this stage, angles (Koṇa) cease to exist, and Shiva-Śakti merge into absolute unity (Samarasya).

At this juncture, the individual (Jīva) transcends all distinctions.

The Ultimate Achievement: Akhanda Mahayoga

Akhanda Mahayoga is not exclusive to a select few—it is an all-encompassing realization. Why? Because true wholeness (Akhanda) includes everything.

Upon attaining Akhanda Mahayoga, one realizes:

  • “I am not separate; I am the entirety.”
  • “I represent all of humanity.”
  • “I embody the cosmos and its infinite manifestations.”

Until this realization is attained, angles remain. The progression moves toward circular completeness, yet angles persist. Only upon reaching infinity do angles disappear, marking the final unification.

In this highest Akhanda Mahayoga, the Guru himself embraces the disciple. At this moment, completeness is achieved, and the Guru acknowledges the disciple as perfected.

Thus, at 108, the triangle vanishes, leading to the final dissolution of angles—Shiva-Śakti Samarasya (the harmonious fusion of Shiva and Shakti).

This marks the ultimate transformation of the world, as Sri Aurobindo also indicated, though in different terminology. Even beyond 106, much remains—this is the domain of action without grace (Kṛpā-Śūnya Karma).

The Final Realization

To attain absolute unity, one must rely solely on oneself—this is the true meaning of Kṛpā-Śūnya Karma (action without grace).

When all fragmented grace (Khaṇḍa-Kṛpā) ceases, infinite grace (Ananta-Kṛpā) manifests, dissolving all limitations.

Finally, at this point, the Guru embraces the disciple, marking the ultimate state of perfection. Here, the Guru declares the disciple complete, and God Himself places the devotee upon His throne.

At 106, the triangle ceases, but at 108, it transforms into infinite angles—Shatabhedi Karma dissolves into the ultimate state of existence.

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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

Leave a Comment / Kaula Tantra, Tantra Sadhana /

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?

Leave a Comment / Kālī Tantra /

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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