SÄdhaka DÄ«kį¹£Ä and Yogi DÄ«kį¹£Ä
SÄdhaka DÄ«kį¹£Ä and Yogi DÄ«kį¹£Ä
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 discipleās heart through initiation (dÄ«kį¹£Ä). 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 (iį¹£į¹a-devatÄ). The fruit of iį¹£į¹a-sÄdhana (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 discipleās 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 sÄdhaka (spiritual aspirant) and a yogÄ« is determined from the moment of birth. If a being is born in a kį¹£aį¹a (an auspicious spiritual moment), they become a yogÄ«; if born in kÄla (a moment bound by temporal progression), they become a sÄdhaka. Those born in kį¹£aį¹a possess a hierarchy of spiritual authority. There is a difference between sÄdhaka-dÄ«kį¹£Ä and yogÄ«-dÄ«kį¹£Ä. Both initiations lead to the awakening of Kuį¹įøalinÄ«. Though a disciple can also awaken Kuį¹įøalinÄ« through personal efforts, this is an arduous process.
In sÄdhaka-dÄ«kį¹£Ä, such an infusion of spiritual energy occurs that, when combined with personal effort, leads to the awakening of Kuį¹įøalinÄ«. Kuį¹įøalinÄ« is a divine, luminous power. This luminous energy remains in one state for sÄdhakas and in a different state for yogÄ«s. By continuously performing the Guru-ordained daily spiritual practices, the awakened, purified radiance gradually intensifies, burning away the mÄyic coverings of desire, samskÄras (past impressions), and tendencies associated with sÄdhaka-dÄ«kį¹£Ä and yogÄ«-dÄ«kį¹£Ä. Through this process, the sÄdhaka gradually ascends in their spiritual evolution.
At the final stage, in the state of perfection (siddhÄvasthÄ), all desires are extinguished, and the previously awakened Kuį¹įøalinÄ« manifests as the iį¹£į¹a-devatÄ in a direct, experiential form. However, at this stage, the sÄdhaka no longer retains the physical bodyāperfection (siddhi) does not occur while still embodied; rather, it is accompanied by the departure from the physical form. In contrast, the yogÄ«ās foundation is distinct. A true Guru, during initiation, directly awakens the Kuį¹įøalinÄ«. In this state, it does not merely appear as a luminous form, as in the case of a sÄdhaka, but manifests as a fully formed, tangible divine power.
A sÄdhaka, after a lifetime of practice, ultimately attains the iį¹£į¹a-rÅ«pa (form of the chosen deity), whereas a yogÄ« attains this realization right from the beginning. Moreover, the actions of a sÄdhaka and those of a yogÄ« differ significantly in nature. The sÄdhaka, through their efforts, transforms the luminous energy into the form of their chosen deity, whereas the yogÄ«, from the very beginning, engages in the worship of a tangible, embodied form of the iį¹£į¹a.
A sÄdhakaās desires are burned away, making them a worshipper of the formless divine light. In contrast, the yogÄ« possesses greater power; hence, they do not need to renounce desires but rather purify and integrate them with their divine essenceāthis is Yoga. For this reason, yogÄ«s are able to perceive their chosen deity in a tangible, embodied form even while in the physical body. When a yogÄ« 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 (jÄ«vÄgni) is generated. This is the fire of knowledge (jƱÄnÄgni). This knowledge is not dry, for through its influence, the divine presence of the Supreme Being (BhagavÄn) shines forth in its fullness, elevating the individual to the state of parÄ-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 yogÄ« 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 Guruās grace, the yogÄ«, in the process of spiritual practice, becomes a manifestation of divine power itself. This is known as yoga-vibhÅ«ti (the yogic glory). A true yogÄ« is one who has attained godhood, with the inconceivable power of MÄyÄ (divine illusion) under their control. Hence, upon attaining divinity (ÄŖÅvaratva), the yogÄ«ās ideal is fulfilled, making them a possessor of extraordinary divine power.
There are three primary powers in this path: IcchÄ (will), JƱÄna (knowledge), and KriyÄ (action). When the power of knowledge becomes complete, the yogÄ« 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 VijƱÄna-Åakti (higher scientific knowledge), through which the yogÄ« can perform acts related to creation, sustenance, and dissolution. At the core of VijƱÄna-Åakti lies the supremacy of Prakį¹ti (nature), for the process of creation follows the sequence of JƱÄna-Åakti (knowledge-power) leading to KriyÄ-Åakti (action-power).
However, IcchÄ-Åakti (the power of will) operates differently. Through its influence, a yogÄ« can accomplish any task or acquire any knowledge without requiring JƱÄna-Åakti. 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 IcchÄ-Åakti must be surrendered to MahÄ-icchÄ (the Supreme Will), at which point the yogÄ« attains the blissful state of the unfathomable Ananda-svarÅ«pa (form of supreme bliss).
In this state, the yogÄ« has no personal desire to perform any actionāeverything happens naturally through the Supreme Will. The yogÄ« remains perpetually immersed in ParamÄnanda (supreme bliss). Even within this bliss, there exists a subtle oscillation, for pleasure arises in favorable circumstances, and suffering in unfavorable ones. When the yogÄ« transcends the dualities of favorable and unfavorable, they ascend to Cit-Åakti (pure consciousness). This is the external manifestation of ParÄ-Åakti (the Supreme Power). By taking refuge in this, the yogÄ« attains omniscience of the entire cosmos.
Upon reaching this stage, no duties remain for them. Such a yogÄ«, while engaging in nitya-lÄ«lÄ (eternal divine play), remains simultaneously detached and, at the same time, endowed with absolute independence and divine authority.
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