Author name: Sri Shakthi Sumanan

Spiritual Kashi

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Spiritual Kashi

Bhagavan Shankaracharya has mentioned a spiritual Kashi in one of his hymns: “Sākāśikā’hnijayodharūpā.” The Kashi with which we are familiar today is a physical location—a specific region on Earth. Due to its unique spiritual significance, this land has been transformed into Mukti-Kṣetra (a field of liberation), as it is widely believed that death in Kashi grants liberation to the soul. This Kashi is situated on the banks of the north-flowing Ganga in India, a well-known fact.

From the perspective of sacred geography, this physical Kashi surpasses other pilgrimage sites in its divine glory. While other locations such as Uttarkashi, Guptakashi, and Dakshina Kashi are renowned, their sanctity is not as profound as that of the Kashi located between the Varuna River to the north, the Assi River to the south, and the Ganga flowing through its center. The greatness of this Kashi is that merely by dying here, Lord Vishwanath himself grants liberation to the soul, ensuring its upward journey. Elaborating further on this is unnecessary.

However, the Nijayodha-rūpā Kashi mentioned by Bhagavan Shankaracharya is something beyond the physical realm. The essence of this Kashi is Nijabodha (self-awareness) or Ātmabodha (self-realization). This Kashi is accessible only to the Jñānī (one who possesses wisdom), while an Ajñānī (ignorant person) cannot perceive it. It is well known that ordinary beings exist within the three states of Jāgrat (wakefulness), Svapna (dream), and Suṣupti (deep sleep), cycling through them repeatedly due to ignorance. Until ignorance is dispelled, this cycle continues. These three states correspond to Samsāra (worldly existence), Jñānī’s state (state of wisdom), and Jīvanmukti (state of living liberation).

Spiritual Kashi is revealed when, through the grace of the Sadguru, an individual attains wisdom. At that moment, one becomes aware of an absolute, transcendental reality. With the radiance of true knowledge, the upward movement of the soul unfolds, and the identification with the body gradually dissolves. The force of gravitational attraction fades, and a spontaneous ascent begins—rising from the Mūlādhāra (root chakra), piercing through the Ājñā Chakra (third eye center), and reaching the Sahasrāra (crown chakra) and Brahmarandhra (the aperture at the crown of the head).

In the state of ignorance, the functions of the subtle channels (Nāḍīs) remain active. Among the countless nāḍīs, Iḍā, Piṅgalā, and Suṣumnā play a crucial role. In wakefulness, dream, and deep sleep states, Iḍā and Piṅgalā operate, reinforcing bodily awareness. Suṣumnā remains only subtly illuminated. In the waking state, sensory functions are active, allowing one to experience form, taste, smell, etc., and perceive the external world, which appears infinite. A vast material sky looms above the being.

In the dream state, sensory functions cease, and the external sky transforms into Cittākāśa (mental sky), where impressions from the waking state play out. Yet, this remains an illusory world, a domain of ignorance. Beyond waking and dreaming, the Śiva-Śakti field is revealed in deep sleep (Suṣupti), where knowledge remains veiled. However, through the Sadguru’s grace, this state undergoes transformation, allowing the dominance of Ūrdhvagati (upward movement). The identification with the body weakens, and the pull of gravitation disappears. In this state, there is neither an external world nor a dream-like world, only the presence of Cidākāśa (the sky of pure consciousness).

Within this divine space, guided by the grace of the Guru, the seeker ascends, transcending the constraints of space and time. The process of breathing slows, and the sense of physical embodiment vanishes. Although the being still resides in the realm of Māyā (illusion), it is now under Yogamāyā—a divine illusion. In the realm of Māyā, space, time, gravity, and body-consciousness persist, along with the activity of the mind. However, in Yogamāyā, these factors disappear, as the only true wakefulness exists here. This journey of ascent continues progressively.

Initially, the subtle vibration of Ardhmātrā (half-measure of sound) manifests, followed by progressively refined states of spatial and mental existence. Within the realm of Yogamāyā, subdivisions occur in a systematic order.

  1. Bindu (Point of Divine Light): This is the foundation of the divine domain, where the soul attains Siddhi (perfection) and becomes all-pervading, gaining the vision of the entire cosmos.
  2. Nāda (Divine Sound): This is the domain of Sadāśiva. Here, one must transcend a stage called Nirodhikā, where the knowledge of the entire universe as a single entity emerges. In this phase, the being perceives the entire universe as one’s own self. No enemy exists; all beings appear as dear companions. The interplay of Nāda and Nādānta (final stage of sound) occurs within.
  3. Śūnya (Void): After attaining Ūrdhvagati (upward ascent), the practitioner transcends bodily consciousness and enters the Void. In Tantra, this is the experience of the Vyāpinī Kalā.
  4. Mahāśūnya (Great Void): Beyond this is the Samānā Bhūmi—the abode of the Supreme, Śiva. Here, mind and energy become extremely subtle yet still persist. Space and time also become refined yet remain. This is the highest state within existence—the realm of Universal Power.
  5. Transcending Māyā: Here, the soul breaks free from the threefold nature of Prakṛti (material existence) and crosses the veil of Māyā. It surpasses the Supreme Controller of the material world and even transcends Mahāmāyā, reaching the ultimate state known as Sarvadharmanirāṭa—the absolute dissolution of all relative existences.

At this level, the distinctions between Śiva, Śakti, and the pure soul dissolve completely. This is the Niṣkala (undifferentiated) state, which modern philosophy terms as “Integration.” Here exists an indivisible essence—pure, absolute being.

This state cannot be attained merely by effort or practice; it manifests solely by the highest grace (Anugraha), known as Unmanā Śakti—the force that propels one beyond all dualities. Here, there is no mind, space, or time—no impressions or residues of past experience. It is neither form nor formlessness, but the undivided Advaita (non-dual) reality, where the supreme radiance of pure consciousness shines forth as Pūrṇa Tattva (absolute principle).

Although transcending all principles, this state is still the ultimate principle—Para-tattva. Some call it Paramaśiva, while others refer to it as Parāśakti. Different traditions name it differently, but it is the Absolute Reality.

This Supreme Kashi—Shankaracharya’s Nijabodhārūpā Kashi—is not bound by space and time. It is beyond mere liberation (Kaivalya) and even beyond the Supreme Being that governs the world. This is the Advaita Bhūmi (land of non-duality), which alone deserves the name Kashi.

Shankaracharya referred to this as Nijabodhārūpā Kashi—the true luminous city of self-awareness. Until the cycle of wakefulness, dream, and deep sleep persists, the being remains in a relative state. Beyond this, from the realm of Ardhmātrā onwards, lies the Śiva-tattva, which is the domain of Supreme Consciousness and ultimate liberation (Jīvanmukti).

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Essence of Śaraṇāgati in the Bhagavad Gītā

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Essence of Śaraṇāgati in the Bhagavad Gītā

In the Śaraṇāgati Gītā, the Supreme Lord expounds upon śaraṇāgati (surrender). But what exactly is śaraṇāgati? The Bhagavad Gītā states that one cannot simply hear or comprehend its full depth. The Lord proclaims:

“Sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja”
(Abandon all dharmas and take refuge in Me alone).

Why does He emphasize śaraṇa (surrender)? Because the responsibility no longer lies upon the devotee. The Lord Himself declares:

“Whatever needs to be done, I shall do it. The burden is Mine. Keep faith in Me. Abandon everything and seek refuge in Me.”

But how can one truly surrender? If one abandons all dharmas, how does the individual self diminish or become insignificant? Consider a hungry man—he needs food, just as a thirsty man requires water. Similarly, ultimate fulfillment lies in that one supreme entity which contains everything.

The Essence of Śaraṇāgati: “Ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi”

(I shall free you from all sins.)

Every attachment, every bondage, is but a layer of veiling (āvaraṇa). The Lord states that by practicing śaraṇāgati, one becomes liberated from all coverings—freeing the self from illusion and ignorance. Thus, there is no need to seek elsewhere—liberation lies in full surrender.

“Mām ekaṁ—Come to Me alone.”

Śaraṇāgati means to walk the path shown by the Lord, to surrender completely so that one’s own efforts are no longer necessary. Every karma, every suffering, every obstacle—these all dissolve in the embrace of the Supreme.

“Ahaṁ tvām”—what a profound statement! There are no conditions, restrictions, or limitations. The Lord does not say “only if you do this or that”—He simply assures:

“I shall free you from all sins. Fear not.”

Thus, holding on to the Supreme means holding on to everything—nothing remains beyond one’s grasp. The Lord is the essence of all existence—the ultimate source of life. Therefore, surrendering to Him is to surrender to all things in their truest form.

True Surrender is Rare: “Bahūnāṁ janmanām ante jñānavān māṁ prapadyate”

(At the end of many births, the wise one surrenders to Me.)

Many cry out, “Hold on! Hold on!” But who can truly grasp śaraṇāgati?

Just as one must visit different stores to obtain different goods, the worldly realm also functions in fragments—this deity for this, that deity for that. But the Lord states, “Grasp the One, and all will be grasped.”

The Supreme is not like a marketplace where one must search for different needs. When one realizes this truth, the desire to seek elsewhere disappears.

This realization, however, is difficult. Why does it not happen? What obstacles exist? What inherent flaws reside in human nature that prevent surrender?

The Bhagavad Gītā itself acknowledges:

“Ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ.”
(I shall free you from all sins. Do not grieve.)

But why, then, does surrender not come easily? Because human beings, driven by desires, attachments, and ignorance, continue to wander through countless births.

“Bahūnāṁ janmanām ante”—after many lifetimes, surrender happens.

Each life brings new desires, attachments, and karmic cycles. Thus, true śaraṇāgati does not arise immediately. Even after repeated births, one still pursues various means of fulfillment instead of surrendering to the One.

When thirst arises, one drinks water. But when hunger arises, one does not drink water; one eats food. Similarly, people seek different means to fulfill their varying needs. But total fulfillment is rare—it takes lifetimes of seeking before one realizes that all fulfillment lies within the One.

Thus, people continue wandering, their minds fluctuating between multiple paths—one day this, another day that—until, at last, wisdom dawns.

True Knowledge and Surrender

“Jñāna” (wisdom) eliminates ignorance.

If ignorance is the reason for repeated births, then knowledge is the solution. But what is the goal of knowledge? The goal of true jñāna is liberation. But ignorance causes a person to seek fulfillment in fragmented desires, leading to repeated births.

Yet, if true knowledge arises even once, the search ends. Because wisdom leads directly to śaraṇāgati. The moment one attains knowledge, surrender naturally follows.

“Mām prapadyate”—one who gains wisdom, surrenders to Me.”

Śaraṇāgati means grasping the One, knowing that in that One, all exists. The Lord is the origin of all things, and thus, all that one seeks is already within Him.

“Vāsudevaḥ sarvam iti”—everything exists within Vāsudeva.

Once this truth is realized, all other searches cease. One who has grasped the One no longer needs anything else. This is true surrender.

Difference Between Knowledge and Devotion

There is a fundamental difference between a wise devotee (jñānī-bhakta) and an ignorant devotee (ajñānī-bhakta).

An ajñānī-bhakta seeks various forms of fulfillment—going from one need to another. He may be distressed (ārta), curious (jijñāsu), or seeking material gains (arthārthī). But the jñānī-bhakta seeks nothing but the Supreme Itself.

“Bahūnāṁ janmanām ante”—after many births, knowledge arises.”

And when true knowledge dawns, there is no need to seek elsewhere. The jñānī-bhakta no longer wanders; he surrenders fully.

Thus, there are four types of devotees mentioned in the Bhagavad Gītā:

  1. Ārta (The distressed)
  2. Jijñāsu (The curious seeker)
  3. Arthārthī (The one seeking material gain)
  4. Jñānī (The wise devotee)

Among these, the jñānī alone attains true surrender.

The difference is this: The first three seek the Lord for a reason, but the fourth seeks only the Lord—knowing that in Him, everything exists.

Final Essence of Śaraṇāgati

  • To grasp the One is to grasp everything.
  • To surrender to the One is to end all seeking.
  • To know the One is to transcend ignorance.

“Vāsudevaḥ sarvam iti”—Vāsudeva is everything.

When this realization matures, true śaraṇāgati happens. And that surrender is the highest wisdom, the highest devotion, and the highest liberation.

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Śrī Śaṅkarācārya-kṛta Dakṣiṇāmūrti Stotra: A Deep Exposition on the Nature of the Guru

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Śrī Śaṅkarācārya-kṛta Dakṣiṇāmūrti Stotra: A Deep Exposition on the Nature of the Guru

The Dakṣiṇāmūrti Stotra, composed by Ādi Śaṅkarācārya, is a profound philosophical hymn that elucidates the true nature of the Guru (Sadguru), his attributes, and his role in dispelling ignorance (avidyā). The hymn serves as an invocation and an intellectual treatise on Advaita Vedānta, wherein the Guru is identified as none other than Brahman, the absolute reality.

Understanding the Relationship Between the Guru, the Disciple, and the Universe

A common perception among living beings (jīvas) is that the world exists externally, separate from themselves. This dualistic perspective is rooted in avidyā (ignorance). However, the ultimate truth is that the universe is not external to the self; rather, it is merely an illusory projection experienced due to ignorance. The world appears outside only because of the veiling power of māyā.

Just as a mirror reflects an image that seems external but is actually within the mirror, so too does the world appear outside, whereas, in reality, it exists within the self. When avidyā is removed through the grace of the Guru, the disciple realizes that the entire cosmos is within, and nothing truly exists outside.

The Role of the Guru in Awakening the Disciple

A jīva is in a state of deep slumber (suṣupti) since time immemorial. The moment this ignorance is shattered by the Guru’s grace, the jīva attains self-realization (ātma-jñāna). This awakening is referred to as jāgaraṇa (spiritual awakening). The Guru is the one who bestows this awakening, and hence, he is venerated as Dakṣiṇāmūrti.

Once awakened, the disciple perceives that the non-dual (advaita) reality is ever-present. The Guru, through his grace, enables the disciple to witness this divine play (līlā) of consciousness. Therefore, Śaṅkarācārya offers his salutations to the Guru, who alone can bestow this realization.

The Universe and its Manifestation in the Light of Advaita Vedānta

The universe, despite its apparent diversity and complexity, existed prior to creation in an undifferentiated form within Brahman. Before creation, all things remained unmanifest within the Absolute. When the power of māyā operates, the non-dual reality appears as a manifold universe.

However, this manifestation is only an illusion (mithyā), like a dream. Time and space are mere constructs of māyā, giving rise to past, present, and future, along with distinctions of near and far. In the absolute (nirvikalpa) state, there are no such divisions. But in the manifest world (savikalpa), these divisions appear due to māyā.

When māyā is dissolved by the Guru’s grace, all temporal and spatial constraints vanish. For an enlightened being, all things are eternally present and accessible. The Guru transcends space and time, and his will alone is sufficient to manifest anything.

Thus, the Sadguru is likened to a Mahāyogī—a supreme master who can manifest anything through his divine will.

The Guru as the Embodiment of the Vedas

The Guru is not separate from the Vedas. The Vedic truths are eternal and beyond human authorship (apauruṣeya). The great utterances (mahāvākyas) of the Upaniṣads, such as tat tvam asi (“Thou art That”), are none other than the voice of the Guru. The Vedas and the Guru are one and the same in essence.

However, ordinary people cannot grasp the true meaning of the Vedas. It is the Guru who acts as the intermediary, guiding the seeker toward liberation. Hence, Śaṅkarācārya meditates upon the Guru, who is Dakṣiṇāmūrti, and reveres him as the source of all knowledge.

The Guru as the Light of Pure Consciousness

The Sadguru is the embodiment of self-luminous knowledge. The light of pure consciousness (cit-prakāśa) within the self shines forth through the sense organs, illuminating the world. The world appears because of the reflection of this consciousness, just as the sun’s light enables all objects to be seen.

This realization leads to the understanding that the Guru, known as Dakṣiṇāmūrti, is none other than the supreme knowledge that illumines all.

Dispelling the Delusion of Māyā

The delusion (mohā) created by māyā-śakti is all-pervasive. It binds the jīva in an endless cycle of birth and death. The Guru, through his boundless knowledge and power, alone has the ability to dispel this great illusion.

Just as the demon Rāhu engulfs the sun and the moon during an eclipse, māyā engulfs the consciousness of the jīva, preventing it from recognizing its true nature. However, through the Guru’s instruction, the disciple experiences a spiritual grahaṇa (eclipse), wherein ignorance is consumed, revealing the radiant light of pure consciousness.

This awakening leads to the realization: “I was asleep for eons, but now I am awake.” The catalyst for this awakening is the Guru’s grace, manifesting as knowledge.

The Ever-Present ‘I’ in All States of Experience

In childhood, youth, and old age, in waking, dreaming, and deep sleep, the I-consciousness (ahaṁ-bhāva) remains unchanged. This ever-present I is the witness (sākṣī) and is revealed through the grace of Dakṣiṇāmūrti.

The Guru, through silent transmission (mauna-upadeśa), bestows direct knowledge upon the disciple. This silent teaching transcends verbal instruction and is the highest form of spiritual initiation (śaktipāta).

Śaṅkarācārya offers salutations to this great Guru who remains eternally youthful, despite his disciples being aged sages. His silence dispels all doubts, just as the rising sun dispels darkness.

Dakṣiṇāmūrti as the Supreme Reality

The hymn concludes by establishing Dakṣiṇāmūrti as the very essence of the praṇava (Oṁ). He is the embodiment of pure knowledge, devoid of impurities, and ever serene. He is the ultimate physician for the disease of worldly existence.

Śaṅkarācārya surrenders to the Guru, who is:

  • The supreme Brahman,
  • The eternal youth bestowing knowledge upon aged disciples,
  • The silent teacher whose mere presence destroys ignorance,
  • The embodiment of Oṁkāra,
  • The absolute bliss (ānanda-svarūpa).

He alone is the Jagadguru, the teacher of all worlds. With this, the hymn culminates in an expression of deep reverence toward the Guru.

Conclusion: The Path to Self-Realization Through the Guru

The Dakṣiṇāmūrti Stotra is not merely a hymn of praise but a profound guide for seekers on the path of self-inquiry (ātma-vicāra). It expounds the philosophy of non-duality and the indispensable role of the Guru in the journey toward liberation.

By meditating upon Dakṣiṇāmūrti and internalizing the wisdom of this hymn, one can transcend māyā, dissolve the illusions of time and space, and realize the ever-present self as Brahman.

Thus, Śaṅkarācārya’s Dakṣiṇāmūrti Stotra stands as one of the most exalted compositions in Advaita Vedānta, a luminous beacon guiding seekers toward the ultimate truth.

Salutations to Śrī Dakṣiṇāmūrti, the embodiment of supreme wisdom!

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The True Meaning of Tīrtha: A Profound Exploration

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Definition and Etymology of Tīrtha

Generally, we understand a tīrtha (pilgrimage site) as a sacred place, such as Vṛndāvana, Prayāga, Puruṣottama Puri, Kāśī, Bhubaneśvara, and many other holy sites that are sanctified and named accordingly. However, we must delve into the deeper meaning of the term tīrtha itself.

The word tīrtha is derived from the Sanskrit root tṝ (√तॄ), which means “to cross over” or “to help transcend.” Thus, anything that assists in overcoming difficulties, obstacles, or barriers—whether physical, spiritual, or metaphysical—is called tīrtha. In the context of rivers, the tīrtha is the designated point where one can safely cross the water. Similarly, in the journey of life and spirituality, a tīrtha facilitates crossing over the ocean of worldly existence (saṃsāra).

In this sense, a guru is also a tīrtha, for the guru aids in crossing the ocean of worldly bondage, leading the disciple toward liberation. Hence, the disciples of a single guru are called sātīrtha—meaning those who share the same spiritual tīrtha. This shows that the word tīrtha extends beyond physical locations and can be used in the context of spiritual guidance.

The Triadic Nature of Reality and the Sacredness of Space

The Mahābhārata, in the Śāntiparva, states that all places on Earth exist within the three guṇas (Sattva, Rajas, Tamas). However, some places are considered sacred because they exhibit a predominance of sattva-guṇa (the mode of purity). The presence of sattva in greater intensity sanctifies a place, making it a tīrtha.

Since all of existence is composed of the three guṇas, their relative proportions vary from place to place. Some places have an abundance of sattva, while others are dominated by rajas (activity, passion) or tamas (inertia, darkness). Even within sattva, there exist varying degrees—some places possess a natural preponderance of sattva, while others gain it through divine presence or the austerities of sages.

Every living being, including humans, animals, and even plants, also carries a mixture of these guṇas. For instance, certain trees like the Aśvattha (sacred fig), Vaṭa (banyan), and Nīma (neem) are considered sāttvika. Similarly, in the Vedic classification of human society (varṇāśrama-dharma), the Brāhmaṇas embody sattva, Kṣatriyas exhibit a mixture of sattva and rajas, Vaiśyas lean towards rajas, and Śūdras are primarily influenced by tamas. The same applies to animals—some, like the lion, are associated with sattva, which is why it is the vehicle of both Śiva (as Paśupati) and the Divine Mother.

The Sacred Influence of Tīrthas

Some places acquire sacredness naturally (svābhāvika), while others become sanctified due to external factors (naimittika). The sites where great sages have performed austerities retain their spiritual energy long after their physical departure. For example, the places where Buddha attained enlightenment, preached, and gave initiations continue to radiate spiritual power. Those who have the sensitivity to perceive such energies can experience this divine presence in places like Bodhgayā.

Similarly, sites where deities have incarnated or performed divine līlās hold imprints of those events in the subtle atmosphere. This is not merely a matter of faith; it aligns with subtle energetic laws. Even modern sciences like psychometry demonstrate that objects retain impressions of past events. A stone can reveal information about its origins and past associations, just as a letter can convey details about the writer’s personality and location. In the same way, spiritual impressions (saṃskāras) remain embedded in sacred places.

The Concept of Spiritual Geography

Just as divine incarnations (avatāras) manifest in the material world for a specific purpose, sacred places (tīrthas) also have their own avatāra—a divine descent into material space. Even the divine objects associated with deities, such as Viṣṇu’s śaṅkha (conch) and cakra (discus), or the sacred flowers and garlands used in worship, have their own cosmic manifestations.

Kāśī (Vārāṇasī) is not just a geographical location but a spiritual reality, described in the scriptures as kāśate tattvamatra—“the place where Truth shines perpetually.” It is believed that those who die in Kāśī are absorbed into the Supreme Light, transcending their bodily identities. This is why Kāśī-mokṣa (liberation through death in Kāśī) is highly revered.

The Science of Pilgrimage

The tradition of pilgrimage (tīrtha-yātrā) emerged as an alternative to the declining practice of Vedic fire rituals (yajñas). In ancient times, elaborate sacrificial rites were common, but as they waned, sages introduced tīrtha-yātrā as a means of spiritual purification. A properly conducted pilgrimage is believed to yield the same merit as performing a yajña.

The deeper science of tīrtha-yātrā involves a systematic process akin to nyāsa (ritual placement of divine energy within the body). Just as in nyāsa, where different parts of the body are consecrated with divine names and energies, so too is the act of visiting various tīrthas a process of internalizing divine vibrations.

Ancient sages prescribed an ideal pilgrimage route beginning from Kāmākhyā, proceeding through Māyāpur, and culminating at Kailāśa. This represents an external journey paralleling the inner spiritual ascent through the body’s energy centers (cakras).

The Inner and Outer Tīrthas

Ultimately, tīrthas exist both externally and within the human body. Kāśī corresponds to the space between the eyebrows (ajñā cakra), Kāmākhyā is located below the navel (svādhiṣṭhāna cakra), and Vṛndāvana aligns with the thousand-petaled lotus (sahasrāra cakra). The entire human body is a sacred landscape filled with pilgrimage sites. A true seeker realizes that while external tīrthas provide purification, the ultimate tīrtha is within oneself.

Thus, a realized being can perform tīrtha-yātrā inwardly, traversing these energy centers through yogic discipline. When the nectar (amṛta) of spiritual awakening flows from the crown (sahasrāra), it purifies the entire being, replicating the effect of external pilgrimage.

Conclusion

The concept of tīrtha is far more profound than a mere holy site. It represents anything that facilitates transcendence—whether it is a river crossing, a sacred place, or a guru. True tīrtha-yātrā is not just about visiting sacred places but about internal transformation. Whether through physical pilgrimage or inner contemplation, the goal remains the same: purification, transcendence, and ultimately, liberation (mokṣa).

This ancient wisdom emphasizes that the Earth itself is a sacred land, imbued with divine energy. The pilgrimage tradition was established to preserve and channel this energy, ensuring that seekers always have access to sources of spiritual upliftment. Understanding this deeper significance, one should approach tīrtha-yātrā not as mere travel but as a sacred journey towards the divine, both outside and within.

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Gati-Sthiti (Movement and State)

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What is “Gati” (Movement) and “Sthiti” (State)?

The term “gati” refers to movement or motion, specifically the transition phase of a journey. In the scriptures, there is mention of two primary paths or movements after death:

  1. Devayāna Gati (Path of the Gods)
  2. Pitṛyāna Gati (Path of the Ancestors)

The Pitṛyāna Gati extends only up to the lunar realm (Chandraloka). After experiencing the fruits of past actions in that realm, the soul must return to the cycle of birth and death. This is why it is considered a circular or curved movement (vakragati).

In contrast, Devayāna Gati leads towards the solar sphere (Sūryamaṇḍala). Upon crossing the solar sphere, the soul merges into the eternal Brahman and does not return. This is a straight or direct movement (sarlagati). The scriptures widely acknowledge both types of movements.

The Pitṛyāna Gati is associated with souls destined for rebirth. Those who take this path do not stay permanently in any celestial realm; they are bound to return, whether from heaven or any other loka, to resume their journey through human birth and karma. The cycle of ascent and descent continues for such souls.

In contrast, Devayāna Gati cannot be attained without the integration of knowledge (jñāna) with action (karma). While absolute knowledge (viśuddha jñāna) is not mandatory, the harmonization of knowledge and action is essential for Devayāna Gati.

The Role of Bhakti and Yogic Disciplines

Devayāna Gati has been extensively discussed by bhakti-oriented traditions and spiritual masters. Apart from describing this path, they have also elaborated on the process of soul’s departure at the time of death, known as utkramaṇa.

One of the key spiritual pathways for liberation is Sushumnā Nāḍī, the central energy channel in the human body. Just as the Sushumnā Nāḍī exists within the body, there is a cosmic Sushumnā pathway in the universal structure, extending beyond the human body.

Sushumnā is considered a radiant solar energy channel, or a ray of the Sun. If at the moment of death, the departing soul is able to ascend through this pathway, it reaches Brahmaloka—the highest celestial realm—without returning. This is Devayāna Gati, which leads to complete liberation (mokṣa), without the possibility of rebirth.

The State Beyond Movement—The Ultimate Stillness

There exists a state where there is no movement at all. This state is not for everyone; only those who attain complete spiritual realization remain in an unchanging state of divine union with the Supreme (Paramātman). This is the state of final integration (Yoga-siddhi), achieved by great bhaktas and yogis.

If knowledge is fully developed, movement ceases to exist because the necessity for transition disappears. Movement exists only as a means to progress from lower to higher states. But once the highest state is attained, there is no returning nor moving forward—only permanent beingness in the Absolute.

The Three Fundamental States of Movement

  1. “Gati-Aagati” (Coming and Going) – The soul moves upwards but returns due to unfinished karma. This is the Pitṛyāna path, bound to the cycle of birth and death.
  2. “Gati without return” – The soul ascends but does not come back, reaching a state of permanent residence in the divine realm (Devayāna).
  3. “Neither coming nor going” – The ultimate transcendental state where movement is not required, as the being has already attained oneness with the Supreme.

The Ultimate Realization

The highest teaching of this doctrine is that once the soul comprehends its true nature, it no longer needs to seek any other realm. The Supreme Reality (Brahman) is omnipresent, and the idea of a journey itself dissolves.

For those still in spiritual progression, moving towards higher realms is necessary until final liberation is attained. But for fully realized beings, movement has no significance.

Thus, the mystery of movement and stillness (gati-sthiti) lies in understanding the path of return, the path of no return, and the state beyond all movement.

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Omkāra: The Supreme Sound Principle

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What the Divine Mother has spoken about Omkāra is in accordance with the scriptures and represents absolute truth. The scriptures declare that Omkāra and ‘Adh’ are the primordial sounds of creation. The word Omkāra is the very embodiment of Brahman. The external radiance of the Supreme Brahman itself manifests as Śabda-Brahman (the divine sound principle). Omkāra is the very form of Parāśakti (the Supreme Divine Energy). The Upaniṣads refer to Omkāra as Umā, which signifies the Supreme Śakti of Parabrahman.

At the very foundation of creation exists Śabda (sound). In the practical realm, this is represented as Bhūḥ, Bhuvaḥ, Svaḥ. By embracing this principle, the Divine manifests the entire universe.

The Dual Nature of Sound: Parā and Aparā

Sound, according to its nature, is classified into two types:

  1. Parā Śabda – the primal, transcendental sound or the original spandana (vibration), from which all elements and emotions of the universe emanate.
  2. Aparā Śabda – the secondary, manifest form of sound, which further subdivides into three levels:
    • First Level: The sound and its meaning exist as an indivisible, eternal experience, continuously self-luminous.
    • Second Level: The same sound, when emerging as a mental construct, begins to vibrate within the plane of consciousness.
    • Third Level: At this stage, the sound turns outward, interacting with external elements, impacting the medium of air.

As long as the sound exists solely in the state of sankalpa (pure will), there is no external air element involved. During this stage, divine light and sound vibrate continuously in their pristine state, pervading the chidakāśa (the pure consciousness space). However, upon contact with external air, the sound begins to condense and merges with prāṇa (life force). This results in the emergence of breath (inhalation and exhalation), and as it passes through the śrotra (ears) and other sensory channels, it manifests in the form of audible speech. This stage is referred to as Vaikharī Vāṇī (the gross form of speech).

Vaikharī: The Stage of Bound Consciousness

At the Vaikharī stage, the Jīva (individual being) remains in a state of bondage. The entire Virāt Prapañca (cosmic manifestation) unfolds within this domain. Though infinite worlds exist, they all remain bound within the realm of external air. In this state, the ego-consciousness (dehābhimāna) remains prominent. The artificial correlation between words and their meanings is established here. In this stage, the improper flow of breath, due to incorrect articulation, moves between the iḍā and piṅgalā nāḍīs, keeping the suṣumnā nāḍī blocked.

In the laukika (worldly) realm, Vaikharī is recognized as spoken language. However, pure sound does not reside within Vaikharī or even within Antaḥ-Vaikharī (the subtle internal speech). After surpassing Antaḥ-Vaikharī, the pure form of thought manifests as divine light. At this stage, the leftward and rightward motion of prāṇa stabilizes, and the sound ascends towards the states of Ādivāk and Parāvāk.

Parāvāk: The Supreme Speech and Śabda-Brahman

At its pinnacle, this sound is known as Śabda-Brahman, which is inseparable from Para-Brahman. It is at this level that true self-realization (Aham-Bodha) takes place. In this state, the entire universe is experienced as the Self. Yogis and ṛṣis specifically indicate Parāvāk in its Omkāra form.

Beyond Brahmā, Viṣṇu, and Rudra, all manifestations—past, future, gross, subtle, and causal—emerge from this supreme sound. The concept of Śabda (sound) as the root of creation is found in every religious tradition of the world.

Seed Mantras and the Absolute ‘I’ Consciousness

The various bīja mantras in Tantric traditions originate from the absolute state of “I” (Ahaṁ Sattā). Attaining this realization leads to awakening, or supreme consciousness.

All languages of the world stem from a root phonetic system (varṇamālā). Regardless of their structural differences, their origin remains singular. The building blocks of languages arise from these fundamental phonetic units. Through language, emotions are expressed, yet the transcendental sound (varṇātīta nāda) alone is the essence of true cognition.

This primordial sound principle exists behind all alphabets across different languages of the world. Its essential radiance is the very Mahājyoti (Supreme Light), leading to the realization of Omkāra. As a result, even though Omkāra may not be directly apparent in every language, it remains the underlying foundation of all linguistic expression. Those who achieve mantra consciousness through continuous japa can perceive this truth.

From Impure Sound to Pure Sound: Entering the Inner Realm

It is further stated that by moving from impure sound to pure sound, one enters the inner realm. Understanding this esoteric process is essential.

As previously mentioned, when the mind turns upwards (ūrddhvamukha), the divine sound spontaneously reveals itself. Through continuous japa, where the nasal resonance (anusvāra) is infused into the sound, the gross covering dissolves, allowing sound to merge into Nāda (divine resonance).

In Tantric practice, deep meditation on the anusvāra (nasal vibration) after each syllable facilitates this transformation. Once immersed in Nāda, the universal channel opens. This results in the unbinding of knots (granthis) within the being.

The Granthis: Knots of Ego and Liberation

Within the individual, various psychic knots exist:

  • Bhāvagranthi (knot of emotions)
  • Dravyagranthi (knot of material attachments)
  • The fundamental granthi is Aham (the ego-principle).
  • Brahma Granthi, Viṣṇu Granthi, and Rudra Granthi are different levels of binding knots.

However, mere dissolution of the gross granthis is insufficient—one must transcend the subtle emotional knots as well. Attaining this state of granthi-free existence is called mukti (liberation).

The Final Liberation: Transcendence Beyond Ego

The ego, which is at the core of dehātma-bodha (body-identity awareness), is known to all. When the knots are completely untied, the Jīva no longer perceives itself as a finite entity, but rather experiences the entire universe as its own. Due to the absence of binding limitations, such a person is known as a mukta puruṣa (liberated being).

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Grace and Action in the Path of Spiritual Attainment

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The ultimate goal of human life in the path of spirituality is to attain the Divine, to realize Bhagavān. For this attainment, one must take recourse to appropriate means. As long as the aspirant retains the identification with the body (dehābhimāna) and acts according to the sense of doership (kartṛtvabodha), it is difficult for them to rely on any means other than karma (action). The tendency of desire (kāma-pravṛtti) arises from ego (abhimāna). Every embodied being performs actions at every moment. It is impossible to be free from ego while dwelling in the state of ego; hence, skill in action is required. This skill is yoga—”Yogaḥ karmasu kauśalam” (Yoga is skill in action).

One must perform actions in such a way that one remains free from the bondage that actions usually entail. The cause of bondage is the impurity of the mind (citta-malinatā), which arises from the desire for results (phalākāṅkṣā). It is this very desire that taints the mind. Whether one attains the result or not, the mere expectation of it corrupts the mind. Therefore, one must renounce the sense of doership while performing actions. This is called yogastha karma—action performed while established in yoga. In this state, there is no attachment; success and failure are viewed with equanimity. This is samatva-yoga (the yoga of equanimity).

By continuously engaging in action with such an attitude, the mind becomes purified. In this state, the ego weakens, and the power to act diminishes. The self (ātman) experiences a sense of incapacity. Even though the ego weakens, a trace of it still remains. To dissolve this trace, action remains necessary. At this point, rather than thinking about what else to do, one should take refuge in the Supreme Lord (Parameśvara). This is called śaraṇāgati (surrender).

On the other hand, this is also known as sannyāsa (renunciation). One ceases to engage in any form of action and keeps their focus solely on the Supreme Being. To remain constantly attentive to Him is the characteristic of śaraṇāgati. By continuously doing so, action gradually falls away. As long as the slightest sense of ego remains in the heart, one must continue to act. When the surrendered aspirant fully accepts the Lord as their sole refuge in every aspect, the sense of doership ceases. At this stage, the Divine itself assumes the role of the doer:

“Tvayā Hṛṣīkeśa hṛdi sthitena
yathā niyuktosmi tathā karomi.”

(“O Hṛṣīkeśa, You are situated in my heart; as You direct, so I act.”)

At this point, the aspirant realizes that the true inspirer and doer is none other than the indwelling Lord (Antaryāmin Bhagavān). When this realization dawns, the sense of individual agency disappears, and the aspirant attains a state of absolute ease and surrender. The Divine itself then manifests as the sole doer. The aspirant no longer perceives themselves as being externally influenced to act; instead, they remain as a witness (sākṣī), an observer (draṣṭā), while the Divine alone performs all actions.

In this state, the aspirant experiences that whatever actions are occurring through their body, mind, and intellect, are actually being performed by the Divine. Freed from the distinctions of righteousness and unrighteousness (dharma-adharma), they fully surrender at the feet of the Lord and behold His infinite divine play (līlā).

From an ordinary perspective, action precedes grace (kṛpā). However, it must be remembered that grace is present at the root of action itself, albeit in a subtle form. True grace manifests fully only when the aspirant, like a tranquil infant, surrenders themselves at the feet of the Lord with the attitude of a mere observer (draṣṭābhāva).

The Tantric Perspective on Grace and Action

From the perspective of Āgama scriptures, the ancient Tantrikas state that one must rely on appropriate means (upāya) to attain the goal (upeya). Ego manifests in multiple forms—such as identification with the body (dehābhimāna), vital force (prāṇābhimāna), senses (indriyābhimāna), intellect (buddhyabhimāna), and mind (manobhimāna). To transcend these forms of ego, action is necessary. Through specific actions, each corresponding form of ego is pacified. When ego is dissolved, even the impulse to act ceases. Beyond this, the aspirant no longer requires the guidance of scriptural injunctions (vidhi-niṣedha).

How does this transformation occur? It happens when the inner cit-śakti (power of consciousness), dormant since beginningless time, awakens. This is the preliminary state of prabuddhabhāva (the awakened state). In worldly terminology, it is known as Kuṇḍalinī-jāgaraṇa (the awakening of Kuṇḍalinī). Once the power of awareness (saṃvit-śakti) is awakened, the aspirant no longer needs to exert effort on their part. A residual sense of body-identification may remain, but action persists only in a nominal sense.

As the awakened Śakti ascends upward, the inert aspect of existence (acit-sattā) transforms into a conscious essence (cid-ātmakatā) and ultimately merges with cit-sattā (pure consciousness). Just as the Ganges, breaking through icy barriers, flows toward the ocean, the aspirant too, through the force of the Mahāśakti (Supreme Power), advances toward the ocean of consciousness. No additional effort is needed for this; the aspirant becomes active through the movement of Śakti. In this manner, the individual soul (jīva) unites with the absolute (Śiva), reaching the brahma-rūpa (divine essence). Just as the Ganges, upon merging with the ocean, assumes the nature of the ocean, so too does the individual being (jīva) attain Śivatva (divinity).

Three Approaches to Spiritual Attainment

For a novice aspirant (kaniṣṭha adhikārī), the spiritual path necessitates both grace and action (kṛpā and karma) as atomic measures (āṇava-upāya). For an intermediate aspirant (madhyama adhikārī), the Śākta-upāya (the path of Śakti) is more suitable. As stated in the Bhagavad Gītā:

“Sarvadharmān parityajya
Mām ekaṁ śaraṇaṁ vraja.
Ahaṁ tvā sarvapāpebhyo
mokṣayiṣyāmi mā śucaḥ.”

(“Abandon all duties and surrender unto Me alone. I shall deliver you from all sins; do not grieve.”)

Even here, full realization does not occur without Śāmbhava-upāya (the Śiva-path). One may attain Śivatva (the state of Śiva), but realization remains incomplete until one perceives oneself as Śiva. The moment this realization occurs, one attains pūrṇatva (completeness). In this state, both being (sattā) and awareness (bodha) coexist, giving rise to bliss (ānanda).

Simply stated, following the guidance of a guru or scriptures in action is necessary. Through niṣkāma karma (desireless action), the mind becomes purified, and then one must advance with the support of the Supreme Power (Parameśvarī Śakti). This is called kṛpā (grace). Finally, one must establish oneself in one’s true nature (svarūpa), remaining steadfast in self-awareness.

It is noteworthy that kṛpā and karma are interdependent. Initially, action is predominant, and ultimately, grace prevails. In the final state, neither action nor grace remains. Some aspirants experience grace after engaging in action, while others are drawn into action through grace. This variation is determined by the impressions (saṃskāras) accumulated over multiple lifetimes.

The unique characteristic of Mahākṛpā (supreme grace) is that it draws the Divine close to the aspirant, just as a mother rushes to her crying child.

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The Role of Japa in Spiritual Practice

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Both Japa (recitation of sacred sounds) and Dhyāna (meditation) hold a significant place in spiritual practice. Before understanding the mystery of Japa, one must first comprehend the essence of Śabda-Tattva (the principle of sound) or Vāk-Tattva (the principle of speech).

Sound or speech manifests in four forms:

  1. Parā
  2. Paśyantī
  3. Madhyamā
  4. Vaikharī

The Parā Śabda is of the nature of Brahman, the very essence of Parama Śiva. Its external manifestation occurs in three ways:

  • First, in the form of Paśyantī
  • Second, in the form of Madhyamā
  • Third, in the form of Vaikharī

Upon analyzing the entire universe through the lens of Yoga, three fundamental divisions become evident. Yogis are well-acquainted with these:

  1. Śabda (Sound)
  2. Artha (Meaning/Significance)
  3. Jñāna (Knowledge)

In this triad, Artha refers to material existence, Śabda is its signifier, and Artha is the signified. This interrelation is known as the Vācaka-Vācya Sambandha (the relation of the signifier and the signified). Similarly, there is a relationship between Jñāna and Artha, where Artha is the object and Jñāna is the subject; this is known as the Viṣaya-Viṣayī Sambandha (the relationship of the object and the subject). Thus, Śabda, Artha, and Jñāna are intrinsically interconnected.

In the Vaikharī state, Śabda and Artha remain distinct—Śabda being the signifier and Artha being the signified object. In the Madhyamā state, there exists a dual relationship of both distinction and non-distinction between Śabda and Artha. In the Paśyantī state, both merge into unity. In this state, Śabda and Artha are one and the same, and the complete form of all three (Śabda, Artha, and Jñāna) becomes manifest.

If a Jīva (individual soul) ascends to the Paśyantī state, his life attains ultimate fulfillment. When a Sadguru (true spiritual master) bestows grace upon a disciple, he transmits the divine consciousness from the Paśyantī state into the broader atmospheric realm, embedding it within the Vaikharī Śabda-Yoga, in the form of a Nāma (name) or a Bīja-Mantra. What the Guru imparts is pure consciousness, though veiled by the gross form of sound, which he whispers into the disciple’s ear in seclusion. The disciple receives this Śabda as a Deity (Devatā).

Whatever the disciple receives from the Guru appears as an ordinary gross word at first. However, by following the Guru’s instructions and using that word as an anchor, the disciple commences Sādhana (spiritual practice). The goal of Sādhana is to remove the external gross covering that conceals the divine essence. Dhyāna (meditation) and Japa (repetition of the sacred mantra) are essential for this process. The practice of Japa gradually dissolves this veil, allowing the inner Jyotiḥ (divine light) to emerge. At this stage, the Chitta (mind-field) becomes luminous.

Through constant Japa, the external covering of the Guru-given Mantra is shattered, and eventually, the inner divine light emerges as a deity of radiance. The heart becomes illuminated, leading to Chitta-śuddhi (purification of consciousness). At this stage, Nāda (divine sound vibration) arises. Due to this Nāda, the external movement of the mind ceases, and the inner awareness unfolds. The breath becomes still, and the hidden light naturally turns inward and ascends. At this point, the experience of the material world dissolves, and all impurities of the mind are eradicated. The inner light continues to purify and illuminate the entire being, much like how the darkness of night is dispelled at dawn.

Beyond this darkness, the seeker experiences direct communion with the Iṣṭa-Devatā (chosen deity). This is the Paśyantī state. The word imparted by the Guru is in its purest form. Upon attaining this state, one achieves self-realization (Ātma-Sākṣātkāra).

In Vedic literature, this power of the word is called Śabda-Brahman. In Tantric texts, it is referred to as Parādhā-Śakti. Within Śabda-Brahman, the entire universe exists in an unmanifest (avyakta) state. During creation, the movement of Parā-Śakti begins outwardly. Parā Śakti is the independent dynamic power of Bhagavān (Divine Being), also known as Cit-Śakti. Bhagavān is both Śiva (pure consciousness) and Śakti (dynamic power). As Śiva, he is silent, immutable, eternal, and beyond decay. As Śakti, he engages in all creative activities. Due to the union of Śiva and Śakti, the self experiences completeness as Pūrṇa-Ahaṁ (Supreme “I” Consciousness).

This Pūrṇa-Ahaṁ is the ultimate state of Paramātman (Supreme Self), where there is neither veiling nor duality of Jīva (individual soul) and Jagat (world). However, when this completeness is constricted, veiling (Āvaraṇa) occurs, resulting in the apparent existence of the universe. This veil is not real but a cosmic play (Līlā).

The Spiritual Evolution of the Individual Soul (Jīva)

At the outset, this veil leads to forgetfulness of one’s true nature, and second, it causes misidentification with an external form. In Vedānta, this is termed Laya (dissolution) and Vikṣepa (projection). Laya results from Tamas (inertia), while Vikṣepa arises due to Rajas (activity).

When this veil covers the self, it first manifests as a Mahā-Śūnya (great void). Alongside this, a limited perceiver arises, known as Māyā-Pramātā (the conditioned knower). This is the Chitta (mind-field), referred to in Vedānta as Jīva (individual soul) and in Tantra as Paśu (bound being). The pure witnessing consciousness, bound by Māyā, is Jīvātmā (individual self).

In this void, various experiences arise and pass in an unending stream of perceptions. This is the Vikṣepa-Śakti (power of projection) of beginningless ignorance (Anādi Avidyā). As the vital force (Prāṇa) emerges, it identifies with one of these perceptions, leading to Ahaṁtā (egoic identity) and embodiment. Eventually, this individual consciousness seeks embodiment in the physical realm, entering the maternal womb through the force of Karmic actions.

Within the womb, the Mātṛkā-Śakti (primordial energy of speech and creation) constructs the physical body, nourished by the mother’s sustenance. Upon birth, the Jīva enters the domain of time (Kāla). In this state, self-awareness must be cultivated. Each individual’s journey is determined by the extent of their self-knowledge.

The Final Attainment: Supreme Realization

To attain the ultimate, unchanging reality, one must recognize the eternal essence within. The self is not merely a deity, light, or external form, but one’s own inherent “I” consciousness. Due to Mahāmāyā’s illusion, beings forget their true nature. Transcending this veil is essential. True liberation (Kaivalya) is not just about release from suffering but about attaining divine wisdom (Śuddha-Vidyā), which is only bestowed through the grace of Śrī Guru.

In the final state, Śiva and Śakti are realized as one indivisible reality, leading to the ultimate state of Śūnya, beyond duality—the Parabrahman.

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Journey of the Soul

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First Journey: Renunciation of Inertness and Attainment of Human Consciousness

In the first journey, the soul renounces its inert state and attains human consciousness. In the second journey, it transcends human consciousness and attains divine consciousness. In the third journey, having immersed itself in the divine consciousness, it explores the infinite diversity of existence.

The Supreme and Complete Self manifests from the divine and cosmic existence. At the root of this manifestation lies the resolution of the supreme self-luminous consciousness. When the divine existence develops the intent to know itself, the soul and the universe sequentially emerge.

Initially, the soul radiates from the infinite and indivisible supreme existence in the form of “Aham” (I), and simultaneously, its counterpart “Idam” (This) appears as the opposing principle, often referred to by various teachers as Purusha (conscious principle) and Prakriti (material principle). The soul, as Purusha, gradually integrates with Prakriti and progresses along the path of evolution.

Here, it must be remembered that the soul is eternal and conscious, whereas Prakriti is non-conscious (Achit). In the state of manifestation, Chit (consciousness) and Achit (non-conscious matter) exist as an undifferentiated reality. The non-conscious principle (Achit) is conceptualized as the embodied form of the Aham-rupa (egoic) soul. Initially, it remains in an indistinct form, but gradually it takes on more defined forms, evolving into bodily structures that merge with the experiencing soul. This constitutes the evolutionary sequence of 8.4 million life forms.

Within this sequence, beings emerge from static existence (Sthāvara) to mobile existence (Jangama). Even within these categories, there exist hierarchical progressions. Eventually, the human form is born, marking the first phase of Prakriti’s evolutionary expansion.

Evolution of Human Consciousness

In this evolutionary process, the first development occurs at the level of Annamaya Kosha (food sheath), followed by the emergence of Pranamaya Kosha (vital sheath). The signs of Manomaya Kosha (mental sheath) begin to appear in non-human creatures. However, it is only upon the complete development of the mental sheath that the human body emerges.

While non-human beings exhibit traces of mental faculties, they do not possess a fully developed mind. The emergence of Manomaya Kosha and the birth of the human body are primary and crucial outcomes of Prakriti’s transformation. In the realm of the mind, the development of six chakras occurs, granting humans the faculty of discriminative intelligence (Viveka), enabling them to act with moral responsibility.

It is only in the human body that an ethical life is possible. Among animals and birds, the question of ethics does not arise because they lack the necessary discriminative faculty (Viveka). The complete development of Manomaya Kosha occurs solely within the human body, making righteous and unrighteous actions (Dharma-Adharma) meaningful.

In this state, the soul assumes a doership identity (Kartutvabhimana), leading to the accumulation of Karmic fruits (Karma-Phala). It must be remembered that the results of moral and immoral actions manifest as pleasure and pain. In non-human forms, the soul neither acts nor experiences, but upon attaining a human body, it assumes both roles—as an actor (Karta) and an experiencer (Bhokta).

In truth, will (Ichchhā) arises only in the human body. However, it must be noted that after attaining a human body, the development of human nature takes time. Initially, humans retain animalistic tendencies, lacking the valiant disposition necessary for spiritual ascent.

When an externally human form attains inner human consciousness, both animal and heroic tendencies are transformed into human virtues. The human body alone is capable of realizing the divine, for true divinity emerges only when the fullness of human nature is achieved. The direct emergence of divine consciousness from animalistic tendencies is not possible.

As long as human consciousness remains undeveloped, a person remains bound by Karma. Due to the consequences of past actions, they undergo numerous rebirths, traversing different realms of existence. The force of Karma may cause a person to be born as an animal or bird, merely to experience the results of their past actions. Some souls ascend to celestial realms, but upon exhausting their Karmic fruits, they return to human birth.

After undergoing countless rebirths, the sense of doership gradually weakens, leading to the realization that one is not truly the doer, but rather, an entity influenced by Prakriti. As this realization deepens, one understands that the Supreme Being alone is the true doer, and that all actions are ultimately governed by divine will.

At this stage, renunciation of actions (Karma-Sannyasa) occurs, leading the aspirant to recognize that all actions are performed by the divine, while the soul is merely a witness. This marks the culmination of the first journey—the soul, having emerged from the divine consciousness, travels through 8.4 million life forms, attains a human body, experiences doership, and ultimately transcends the illusion of agency, setting the stage for the second journey.

Second Journey: The Ascent from Human to Divine Consciousness

The second journey begins with renunciation (Vairagya)—a decline in attachment to worldly objects. At this stage, the grace of the divine is received in the form of a Guru, who guides the seeker. Through the awakening of discriminative wisdom (Viveka) and knowledge (Jnana), the aspirant progresses towards divine realization.

Initially, one follows the path prescribed by the Guru or the inner guidance of the indwelling divine presence (Antaryamin). The aspirant gradually transcends the gross body (Sthula Deha), the gross world (Sthula Jagat), the subtle body (Sukshma Deha), the subtle world (Sukshma Jagat), the causal body (Karana Deha), and the causal world (Karana Jagat).

At the final stage, the mind itself is transcended. The seeker first surpasses the Manomaya Kosha, then the Vijnanamaya Kosha (intellectual sheath), and ultimately detaches from the universal mind (Mahamanas).

On the other hand, divine power (Aishwarya Shakti) and divine love (Aishwarya Prema) develop. Once the mind and its modifications dissolve completely, the seeker directly experiences the divine form (Bhagavat Svarupa), realizing “I am That”—“I am God, I am the Master of the universe”.

With the complete realization of the Manomaya Kosha, moral life reaches its culmination. The Vijnanamaya Kosha then transitions into spiritual life, which eventually culminates in Anandamaya Kosha, the sheath of bliss, marking the beginning of divine life. This divine life is the realization of God. With this, the second journey concludes.

Third Journey: The Infinite Exploration of Divine Consciousness

After completing these two journeys, divine realization becomes permanent. However, most philosophical traditions perceive the second journey as the final attainment.

Yet, in Advaita-Shakta philosophy, the ultimate journey is not merely a state of static realization but an eternal progression within the Supreme Shakti. From the dynamic perspective, infinite movement exists within infinite stillness—this is the mystery of the third journey.

Generally, most philosophical schools regard liberation as the cessation of movement, but Shakta philosophy views the final attainment as an ever-evolving, infinite play within the Supreme Consciousness.

The journey is thus not a linear process with an endpoint, but an eternal expansion of divine consciousness—a ceaseless dance of self-exploration within the infinite.

This is the profound mystery of the soul’s journey—a movement from the divine to the human, and ultimately, from the human back to the divine, where it eternally revels in the bliss of infinite existence.

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The Fulfillment of Human Life

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The statement “Human life is rare” has been unanimously expressed with great effort by all religious traditions of the world. The poet Chandidas has stated:
“Sabar upore manush satya, tahar upore bhai.”
(“Above all is the truth of being human; beyond that, there is nothing.”)

According to the evolutionary process of nature, after traversing through 8.4 million species—both immobile and mobile forms—one attains a human body. In these 8.4 million species, the development of the Annamaya (food sheath) and Prāṇamaya (vital sheath) koshas is completed. The formation of the Manomaya (mental) sheath and the attainment of a human body occur simultaneously as per the laws of nature.

Although the premonition of the mental body (Manomaya Kosha) exists even before attaining the human form, the actual manifestation of the Manomaya Kosha is never possible in the animal state. With the emergence of the human body, the mind also manifests according to the laws of nature. In the final stages of the development of the Prāṇamaya Kosha, an anticipation of mental existence can be perceived; however, this is not the true mind (Manas), but only a state where the vital force (Prāṇa) is oriented towards the mental realm.

The True Mind and Discerning Intellect

The true mind (Yathārtha Manas) is one that possesses discernment (Viveka) and reasoning (Vichāra-Dharma). The effect of this discerning power is more apparent at the initial stage of human development, yet even then, it is merely the lower form of the Manomaya level. The six-chakra system (Ṣaṭcakra-Saṁsthāna), described by yogis, must be transcended to enter the Vijñānamaya Kosha (sheath of wisdom). This progression towards wisdom is regarded as the primary objective of human life, and it is only within the human body that this transformation can occur—not in any other form of existence.

At the first stage, although a person appears human in form, they remain an animal by nature. The sole reason for this is that even after acquiring a human body, their mind remains under the control of Prāṇa. This subjugation manifests as desires (Vāsanā), cravings (Kāmanā), tendencies (Samskāras), and various unconscious forces, including even those of the conscious mind. The dominance of the Prāṇamaya Kosha leads to impurities in the mind (Chitta-śuddhi). The accumulated tendencies from countless lifetimes reside in the subconscious realm, and at their core lie unsatisfied sensory desires and impulses.

Purification of the Mind: The Path of Selfless Action

To progress towards the full realization of human life, it is essential to first purify the mind from desire-driven tendencies. Various spiritual supports (Avalaṁbana) can be utilized for this, but one must remember that renouncing action (Karma-tyāga) is not the solution, nor is the abandonment of desires (Kāmanā-tyāga), for these are nearly impossible for a human being. The only viable method is performing action (Karma) with detachment, ensuring that one’s personal interest or desires do not contaminate the action. If actions are performed not for oneself but for the welfare of the world, then such aspirations do not bind the soul. This is known as Nishkāma Karma (desireless action).

The Process of Liberation: From Chitta-śuddhi to Brahman-Realization

When one acts in alignment with duty (Kartavya-bodha), free from attachment to personal gain or loss, the mind (Chitta) becomes purified. Although this purification does not completely sever the bondage of action (Karma-bandhana), it significantly weakens its hold. With an advanced degree of Chitta-śuddhi (purification of mind), the process of purifying the very elements of existence (Bhūta-śuddhi) begins.

At this stage, one experiences a separation between the conscious self (Chit-sattā) and the unconscious material realm (Achit-jagat), including the senses, Prāṇa, mind, ego, and intellect. This Chit-sattā (pure consciousness) is the true self (Ātman). When one transcends the association with unconscious matter (Achit), one attains the Brahman-state (Brahma-sattā). This realization brings forth an undifferentiated (Aviśeṣa) state of being.

The Supreme Path: Divine Grace and Self-Realization

Those seekers who receive divine grace (Paramānugraha) directly or indirectly experience this undivided consciousness (Akhanda Chit-sattā) as their own self and merge into it. Until one attains the highest divine grace, this Brahman-consciousness remains the highest attainable state for seekers on the path of knowledge (Jñāna-mārga).

On this path, the self (Ātman) detaches itself from unconscious materiality and becomes pure consciousness (Chidrūpa). Subsequently, it merges into the formless Brahman (Brahma-svarūpa). Those who receive the special grace of the Lord not only attain the Brahman state but also acquire Chit-śakti (divine consciousness) and Svarūpa-śakti (the power of true selfhood).

At this point, the self (Ātman) does not merely exist as Brahman but also perceives itself as the Universal Being through the progressive unfoldment of divine power (Chit-śakti). Though Brahman-consciousness transcends the universe, once Chit-śakti is attained, even the so-called unconscious realm (Achit) is transformed into divine consciousness (Chinmaya).

The Path of Love: The Supreme Realization

This transformation is the path of divine love (Prema-mārga), wherein the entire universe is embraced within one’s being. Even though divine power manifests in three different forms—Sandhinī (existential force), Saṁvit (consciousness), and Hlādini (bliss)—at their core, they remain one unified force. The essential function of this power is to transform unconscious existence into pure consciousness (Chinmaya) and to convert suffering into bliss.

Initially, this transformation occurs within the substratum of existence, which is why, upon the first realization of Chit-sattā within Brahman-sattā, the sense of great void (Mahāśūnya) disappears, and the infinite, eternal existence manifests as the universal form (Viśva-rūpa). This universal state transcends time, where past, future, and present dissolve into one singular reality.

At the pinnacle of self-realization, when Chit-śakti expands fully, even individual consciousness (Jīva) dissolves into divine consciousness (Paramātmā). The difference between the soul (Ātman) and Supreme Soul (Paramātman) becomes non-existent, as the self becomes completely absorbed in Brahman-awareness.

Conclusion: The Ultimate Liberation and Divine Play

The culmination of this process is the transcendence of time (Kāla), resulting in the manifestation of divine bliss (Nitya-līlā). At this stage, the boundaries of space and time vanish, revealing the Supreme Eternal Reality. This is the greatest form of divine love (Mahā-prema), in which the entire universe is immersed in an ocean of bliss.

Thus, when this ultimate realization occurs in one being, its attainment becomes possible for the entire universe, for at that moment, no opposing force remains to hinder universal liberation. This is the final revelation of the Absolute Brahman, the emergence of God as Supreme Love, where all limitations of time and causality disappear forever.

This realization, termed the Mahā-Rāsa (Great Divine Play), has yet to occur in its fullness. However, when it does, true spiritual unity (Ādhātmika-Sāmyavāda) will manifest, transforming the entire cosmos into a realm of divine love and consciousness.

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