Tantra Sadhana

Secret of Gayatri Tantra

Leave a Comment / Gayatri Manjarī, Tantra Sadhana /

1. The Opening Dialogue

nārada uvāca –
Nārada said:

atha gāyatrī tantram
nārāyaṇa mahābhāga gāyatrī yāstu samāsataḥ ।
śāntyādikānprayogāṁstu vadasva karuṇānidhe ॥

O fortunate Nārāyaṇa! This is the complete Gayatrī; now, please explain the applications (prayoga) of śānti (peace) and similar rites, O treasure-house of compassion.

(In the narrative, Nārada poses the question: “O Nārāyaṇa, please describe the uses of Gayatrī for peace etc.”)

2. The Lord’s Reply and the Secrecy of the Matter

nārāyaṇa uvāca –
Nārāyaṇa replied:

ati guhyaṃ idaṃ pṛṣṭaṃ tvayā brahytanu-dbhava ।
vaktavyaṃ na kasmāiccid duṣṭāya piśunāya ca ॥

“This matter is exceedingly secret, O descendant of Brahma; it is not to be explained to any wicked or unscrupulous person.”

(Thus Nārāyaṇa warns that such esoteric knowledge should not be divulged to those of impure character.)

3. Rites for Attaining Peace from Ghostly and Planetary Afflictions

atha śāntiryoyuktābhih samidbhir juhuyād dvijaḥ ।
śamī samiddhiḥ śāmyanti bhūtaroga grahādaiḥ ॥

A Brahmin (dvija) should perform the homa using samidhas (ritual oblations) prepared with the aid of śānti; by the oblations known as śamī, the afflictions due to ghosts (bhūta-roga) and adverse planetary influences (graha-ādi) are pacified.

ādrābhiḥ kṣīravṛkṣasya samidbhir juhuyād dvijaḥ ।
juhuyācchakalair vāpi bhūtarogādi śāntaye ॥

Likewise, with the moist (ādrābhiḥ) samidhas of the milk tree (kṣīravṛkṣa), the Brahmin should perform the homa; even if using those prepared in another (chakala) manner, the rites serve to pacify ghostly maladies and similar afflictions.

jalena tarpayet sūrya pāṇibhyāṁ śāntimāpnuuyāt ।
jānuśne jale japyā sarvān doṣān śamaṁ nayet ॥

By offering water as a libation (tarpana) to the Sūrya (Sun) with one’s hands, peace is attained; and by standing in water up to the knees (jānuśne) while reciting the mantra, all faults or defects (doṣa) are dispelled.

kaṇṭhadaghne jale japtvā mucyēt prāṇāntakā bhayāt ।
sarvebhyah śāntikarmabhyō nimanyāpsu japah smṛtaḥ ॥

Reciting the mantra in water up to the throat (kaṇṭha-daghne) frees one from the fear of the termination of life (prāṇānta); therefore it is prescribed that to attain complete peace one should perform japa (mantra recitation) while immersed in water.

4. Instructions Concerning the Homa Vessel and Purification

sauvṛṇe rājate vāpi pātra tāmramaye ’pi vā ।
kṣīravṛkṣamaye vāpi niścidre munmaye ’pi vā ॥

The homa should be performed using a vessel made of gold (sauvṛṇa), silver (rājata), or even copper (tāmramaya); alternately, one may use a vessel fashioned from the wood of the milk tree (kṣīravṛkṣa) or an unperforated earthen (mṛnmaya) vessel.

(The accompanying commentary specifies that such a vessel is to be employed for offering the “pancagavyam” (the five sacred substances) and for igniting the fire with wood from the milk tree.)

pratyāhutiṁ spṛśakṣaptvā tad gavyam pātrasanistitam ।
tena taṁ prokṣayed deśaṁ kuśair mantram anusmaran ॥

After each oblation, one must ensure that the sacred “gavyam” (the five offerings) touches the vessel; then, while reciting the mantra, one should cleanse the entire area (deśaṁ) with kusha (sacred grass).

baliṁ pradāya prayato dhyāyet paradevatām ।
abhicārasam utpannā kṛtyā pāpaṁ cha naśyati ॥

After offering the bali (sacrificial oblation) to the deities, one should meditate upon them; thus, sins arising from illicit practices (abhicāra) are destroyed.

devabhūtapishācād yady evaṁ kurute vaśe ।
gṛhaṁ grāmaṁ puraṁ rāṣṭra sarvaṁ tebhyō vimucyate ॥

By subjugating the devata, bhūta, and piśāca through this method, one causes them to relinquish their hold over houses, villages, towns, and even entire regions.

5. The Inscription of the Sacred Symbol in the Mandala

catuṣkoṇe hi gandhena madhyato raciten cha ।
nikhanenmucyate tebhyo nikhanenmadhyato ’pi cha ॥

When a sacred emblem (such as a śūla) is inscribed within a quadrilateral (catuṣkoṇa) using fragrant substances from the center, the malevolent entities are liberated by means of chiseling (nikhanana); even if the chiseling is effected from the very middle, they are set free.

maṇḍale śūlamālikhya pūrvoktē cha krame ’pi vā ।
abhimanya sahasraṁ tat nikhanet sarva śāntaye ॥

In the circular mandala, after inscribing the śūla as prescribed earlier, one should chisel it a thousand times to ensure the attainment of complete peace.

6. Preparation of a Sacred Vessel Filled with Consecrated Water

sauvṛṇaṁ, rājataṁ vāpi kumbha tāmramayaṁ cha vā ।
mṛnmayam vā navaṁ divyam sūtravēṣṭitamavrāṇam ॥

One may use a kumbha (vessel) made of gold, silver, copper, or earthenware—or even a new, divine vessel adorned with a sacred thread (sūtra-vēṣṭita) and lacking any perforations.

maṇḍile saikate sthāpya pūrayēn mantritaiḥ jalaiḥ ।
digbhya āhāty tīrthāni caturasṛbhyaḥ dvijottamaiḥ ॥

This vessel is to be placed within the mandala and filled with water that has been sanctified by mantras; thereafter, by invoking sacred pilgrimage sites (tīrthāni) from the four cardinal directions through the agency of the most excellent Brahmins (dvijottamaiḥ), its power is augmented.

7. The “Gopaniyā” (Secret) Gayatrī Tantra

elā, candana, karpūra, jāti, pāṭala, mallikāḥ ।
vilvapatraṁ tathākrāntāṁ, devīm brīhi yavānstilān ।
sarṣapān kṣīravṛkṣāṇāṁ pravālāni cha nikṣipet ॥

Take the following items: cardamom (elā), sandalwood (candana), camphor (karpūra), jāti, pāṭala, and jasmine (mallikā); also, take bilva leaves (vilvapatra) and those that have “passed” (tathākrāntāṁ), the goddess Devī, brīhi, barley (yavān), and sesame (tilān); further, deposit mustard seeds (sarṣapān) and the coral-like matter of the milk tree (kṣīravṛkṣāṇāṁ pravālāni).

sarvamevaṁ vinikṣipya snātaḥ samāhito vipraḥ sahasraṁ mantrayed budhaḥ ।
kuśakūrchasamanvitam ॥

Having deposited all these, after bathing (snātaḥ) and becoming composed (samāhito), the wise (vipraḥ) should recite the mantra a thousand times, while being attended by kusha arranged as a seat.

dikṣu saurān adhīyīran mantrān viprāstra yividhaḥ ।
prokṣayetyāyayedenam nīraṁ tena abhisiṁchayet ॥

The Brahmins, well versed in the threefold (trayī) recitations of the mantras in all directions (dikṣu), should employ this consecrated water to anoint (abhisiṁchayet) the afflicted individual.

bhūt roga abhicārebhyaḥ sa nirmuktaḥ sukhī bhavet ।
abhisekena mucyeta mṛtyorāsthagato naraḥ ॥

By this anointment (abhisheka), one is freed from the maladies due to ghostly influences and other afflictions, attaining happiness; even a person on the verge of death is saved.

gudūcyāḥ parva vichchhinnaiḥ juhuyād duddha-siktakaiḥ ।
dvija mṛtyunjayo homaḥ sarva vyādhivināśanaḥ ॥

By performing the homa with the offerings of Gudūcyā—which are either broken (vichchhinnaiḥ) or soaked in milk (duddha-siktakaiḥ)—a Brahmin’s mṛtyunjaya homa (that which conquers death) becomes an all‑disease–destroying rite.

8. Prescriptions for Averting Decay, Illness, and Other Afflictions

(The following verses describe various ritual procedures whose details are given in brief; note that the complete methods involve elaborate rules and procedures not set forth here for reasons of secrecy.)

[a] In one procedure, by offering paya (a sweet, milk–based pudding) with repeated oblations and by burning it (thus “sacrificing” it), the process destroys the “kṣaya” (disease of decay). Similarly, by performing a homa with the three substances—milk, curd, and clarified butter (madhutritaya)—the affliction known as Rājayakṣma is destroyed.

[b] In another prescription, one offers food to the Sun (Bhāskara) in the form of paya before the homa and then feeds it to a woman who has observed her prescribed seasonal bath (ṛit snātā); by this act, one is assured of obtaining a son described as a precious gem (putraratnam).

[c] Performing homas with specific types of wood or oblations also yields various boons:

  • With the oblations of the milk tree (kṣīravṛkṣa), one attains increased longevity.
  • By offering a homa for a month using a hundred lotuses (padmaśataṁ māse), one may acquire a kingdom.
  • With oblations made from a mixture including yava (barley) and similar substances (śālisamanvita), one may obtain a village.
  • Using the oblations of the ashwā (aśvaya samidha), victory in battle is assured.
  • With those of the ark tree (arkasya samidha), victory is attained in all endeavors.

[d] Further, by combining paya with leaves, flowers, or even with the petals of the vetasa (or betel) tree, and offering a hundred such oblations daily for a week, rain (vṛṣṭi) is invoked. Standing in water up to the navel (nabhidāne jale) and performing japa for a week brings rain; yet performing a hundred homas in water with ashes (bhasma) averts excessive rain.

[e] By performing a homa with paya, one gains intellectual prowess (medhā), and by drinking the consecrated substance, one becomes endowed with superior wisdom—even among the gods and Brahmins.

[f] Daily recitation (japa) of a thousand mantras in the proper manner yields longevity and strength, while continuing the practice over a month confers the highest vitality. Specific prescribed counts are given:

  • A month’s recitation of 300 mantras per day grants all desired attainments.
  • A Brahmin who, standing on one foot with raised arms (dhvānilaṁ vaśī), recites 100 mantras daily for a month, obtains his desired object.
  • Reciting the mantra in a prescribed nocturnal mode while partaking in a prescribed meal (havishyānna) for one week confers the status of a rishi; extending the practice for two years makes one’s speech infallible.
  • Three years of such practice is said to bestow “trikāl darśana” (the vision of past, present, and future), and four years of recitation results in the divine approaching the devotee.
  • Purification through prāṇāyāma followed by a month-long daily recitation of 3,000 mantras liberates one even from the gravest sins.
  • For offenses such as trespassing into forbidden regions (agamya gamana), theft, killing, or consumption of prohibited items, recitation of 10,000 Gayatrī mantras is prescribed for purification.
  • A person who resides in a forest and recites a thousand mantras daily obtains the merit of a fast; reciting three thousand mantras yields even greater merit.
  • It is stated that reciting 24,000 mantras accrues a merit comparable to a certain prescribed measure (kṛccha), while 64,000 recitations are equal in merit to the observance of the Chandrāyaṇa fast.

9. Instructions on Recitation Postures and Their Results

ekapādo japedūṁ bāhū dhvānilaṁ vaśī ।
māsaṁ śatam avapnuyāt yadi cchedhet iti kauśikaḥ ॥

By standing on one foot (ekapādo), with one’s arms raised as if reaching the sky (dhvānilaṁ vaśī), and by reciting 100 mantras daily for a month, one obtains that which is desired (yadi cchedhet)—this is stated by Kauśika.

naktam aśnanna haviṣyānnaṁ gīramocca bhaved enena japtvā
samvatsara dvayam ।

Likewise, by performing japa in the prescribed nocturnal manner (after partaking of havishya food), one becomes a rishi within one year; if this practice is continued for two years, one’s speech becomes infallible.

trivatsaraṁ japed evam bhavet tat traikāl darśanam ।
āyāti bhagavān devacatutah samvataram japed ॥

Reciting in this prescribed manner for three years confers the vision of the three times (past, present, and future); if one continues for four years, the Divine, accompanied by the four Vedic deities, will approach the devotee.

muktāḥ syūradhavyūhācya mahāpātakino dvijāḥ ।
trisāhasraṁ japen mārśa prāṇānāyamya vāgmatḥ ॥

A Brahmin who, after purification by prāṇāyāma, recites 3,000 mantras daily for a month is freed from even the gravest sins.

agamya gamanasteye hanane ’bhakṣya bhakṣane ।
daśasāhakṁ madhyastā gayatrī śodhayet dvijam ॥

For transgressions such as venturing into forbidden places, theft, killing, or the consumption of prohibited foods, the Brahmin is instructed to recite the Gayatrī mantra 10,000 times for purification.

sahasram abhya sanna mārśa nityaṁ japi vane vasan ।
upavāsa-samo japet sahasraṁ taditūchaḥ ॥

One who, while living in the forest, practices a daily recitation of 1,000 mantras is freed from all impurities; similarly, 3,000 recitations confer the merit equivalent to that of a fast.

catuḥviṁśati sahasram abhya-sta kṛcchrasañjñitā ।
catuṣaṣṭi sahasrāṇi cha chāndrāyaṇasamānitā ॥

Reciting 24,000 mantras accrues a merit comparable to that of the “kṛccha” (a prescribed religious observance), and 64,000 recitations are equivalent in merit to the Chandrāyaṇa fast.

10. The Ācāra (Conduct) and Its Supreme Importance

ācāraḥ prathamo dharmo dharmasya prabhurīśvarī ।
ityuktaṁ sarvaśāsveṣu sadācāra-phalaṁ mahat ॥

Conduct (ācāra) is declared to be the foremost dharma, and the Goddess—the very mistress of dharma—is extolled; indeed, all scriptures agree that the fruit (phala) of good conduct is most excellent.

ācāravān sadā pūtaḥ, ācāravān sadā dhanyaḥ ।
satyaṁ satyaṁ ca nārada ।
sadaivācāravān mukhaḥ ।

A man of proper conduct is ever pure and blessed; as Narada says, “Truth, truth” (i.e. one must always speak the truth); a person of good conduct is ever spotless and happy.

devīprasāda janarka sadācāra-vidhānkam ।
āvyet śrṇuyānm matyoḥ mahāsampati-saukhyabhāk ॥

He who listens to and imparts the instructions regarding good conduct—the boon (prasāda) of the Goddess—attains wealth, prosperity, and great happiness.

japyam trivarga saṁyuktaṁ gṛhasthena viśeṣataḥ ।
munināṁ jñāna-siddhyartha yatīnāṁ mokṣa-siddhaye ॥

The recitation of the Gayatrī (japa) performed by the householder (gṛhastha) in conjunction with the three classes (tri-varga) yields the fulfillment of all desires; for sages (muni) it confers siddhi (attainment of knowledge and powers) and for ascetics (yatī) it is the means to liberation (mokṣa).

savyāhṛtīkā sa praṇavāṁ gāyatrī śirasā saha ।
ye japanti sadā teṣāṁ na bhayaṁ vidyate kycit ॥

Those who recite the Gayatrī along with the sacred syllable (praṇava “om”) and with the head (śirasā) remain without any fear whatsoever.

abhīṣṭa lokam avapnuyāt, prāpnuyāt kāma-bhīpsitam ।
gāyatrī vedajananī, gāyatrī pāpa-nāśinī ॥

By this recitation, one obtains the desired world; Gayatrī is revered as the mother of the Vedas and the destroyer of sin.

gāyatrī japyam niratam svargam āpnuyāt mānavaḥ ।
gāyatrī japyam niratam mokṣopāyaṁ ca vindati ॥

He who constantly recites the Gayatrī attains heaven, and through continuous recitation, he also discovers the path to liberation.

tasmāt sarvaprayaṭtena snātaḥ prayatamānasaḥ ।
gāyatrīm tu japet bhaktayā, sarva-pāpa praṇaśinī ॥

Therefore, after bathing and with a determined mind, one should recite the Gayatrī with devotion—she is the annihilator of all sin.

sarvakāma pradā caiva sāvitri kathitā tat ।
abhicāreṣu tāṁ devīm viparītāṁ vichantayet ॥

Sāvitri, who is said to bestow all desires, is to be contemplated in a manner opposite to that appropriate for illicit practices (abhicāra).

kāryā vyāhṛtayāśvaitr, viparītākṣarāstathā ।
viparītākṣara kārya, śiraś ca ṛṣisattama ॥

For the performance of ritual acts (kārya), one should pronounce the sacred syllables in an “inverted” (viparīta) manner; even the syllable corresponding to the head (śira) is to be so pronounced, O best of sages.

ādau śiraḥ prayoktavyam, praṇayo ’nte vai ṛye ।
bhīti-sthenaiva phaṭ-kāraṁ makhya nāma prakīrtitam ॥

At the beginning, the “śira” (head syllable) is to be used; at the end, the praṇava is to be recited; and in the middle, the sound “phaṭ” (known by the name “Makhya”) is to be pronounced.

gāyatrī cintayet tatra dīptānalasamaprabham ।
ghātayantīṁ triśūlena keśeṣvāksipya vairiṇam ॥

Contemplate the Gayatrī there, whose effulgence is like that of a blazing fire; envision her striking down the enemies by seizing their hair with her trident (triśūla).

evaṁ vidhā ca gāyatrī japtavyā, rājasattama ।
hotavyā ca yathā śaktya, sarvakāma-samṛddhidā ॥

Thus, the Gayatrī must be recited by the person of highest quality (rājasattama), and the homa is to be performed according to one’s capacity (śaktya) to bestow the fulfillment of all desires.

nirdahantī triśūlena, dhakuṭī bhūṣitānānām ।
ucchvāṭane tu tāṁ devīm, vāyubhūtāṁ vichintayet ॥

One should meditate upon the Goddess—who, with her trident, burns (nirdahantī) the adversaries whose ornaments (bhūṣitānām) are thus overcome—and at the moment of her “raising” (ucchvāṭane), one should contemplate that airy (vāyubhūtāṁ) form of the Goddess.

dhāvamānam tathā sādhyaṁ, tasmat deśāt tu dūrataḥ ।
abhicāreṣu hotavyā rājikā, viṣam-amiśritāḥ ॥

Those who are in rapid motion (dhāvamānam) as well as that which is to be attained (sādhyaṁ) should be approached from afar; and in cases of illicit practice (abhicāra), the royal (rājika) element is to be mixed with poison.

svarakta-miśraṁ hotavyam, kaṭuta-tailam athāpi vā ।
tatrāpi cha viṣaṁ deyaṁ, homa-kāle prayatnatāḥ ॥

A mixture of blood (svarakta) with bitter oil (kaṭuta tailam), or any similar preparation, must be offered—indeed, even there, one should deliberately offer poison (viṣa) at the time of the homa.

mahāparārtha balinaṁ deva-brāhmaṇa-kaṇṭakam ।
abhicāreṇa yo hanyāt, na sa doṣena lipyate ॥

One who, by means of abhicāra, slays a powerful offender—one who inflicts harm (kaṇṭaka) upon the gods and Brahmins—does not incur sin.

bahūnām kaṇṭakātmān, pāpātmān sūdummatīm ।
hanyāt kṛtāparādhattantu, tasya puṇya-phalaṁ mahat ॥

And whoever destroys such a wicked, sin–laden being—one who has become an obstacle in the paths of many—acquires an exceedingly great fruit (puṇya-phala) for the act of slaying.

(A concluding note explains that the above indicate only a few of the “minor” ritual applications prescribed in the Gayatrī Tantra for subjugating a sinful or wayward person. The complete details—comprising elaborate procedures, ritual operations (karma-kāṇḍa), and regulations (niyama-bandha)—are not recited here for it is considered unwise to disclose such secret matters to the general public, as this might disturb public order. Nevertheless, one who engages in such an act against an offender attains immense merit.)

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Vām and Dakshina Practice of Gayatri Sadhana

Leave a Comment / Tantra Sadhana /

This article is a view of Pandit Sri Ramsharma Acharya

There are two principal modes of yogic practice: one is the “Dakshina Path” and the other the “Vām Path.”

  • The Dakshina Path is based on the following objective:“To draw in the all-pervading divine energies through a sort of spiritual magnetism, to retain these energies within oneself so as to enhance one’s sattvic (pure) qualities, and to awaken those subtle centres in the inner world—namely, the five koshas (sheaths), the seven prāṇas (vital airs), the fourfold aspects of consciousness (chetnā catuṣṭaya), the six chakras, and many sub-chakras, mātrikās, granthīs (knots/glands), discs, lotuses, and upasthikās—in order to evoke bliss-bestowing, supernatural powers.”
  • The Vam Path is founded on this principle:“To extract the power that dwells within the bodies of other living beings by transferring it from one to another so as to accumulate a concentrated reservoir of energy at a particular site—and then to employ that energy at one’s whim.”

Thus, the entire method of Tantric practice is founded on this idea of “power appropriation.”

2. Methods and Means Employed in Tantric Practice

Animal and Corpse Sacrifice:
The text explains that in certain Tantric rituals the practitioner may slaughter animals so as to “draw out” the useful portion of their vital forces. For example, just as hunters separate the fat from a pig’s body, the Tantric “sucks” (extracts) five out of the seven prāṇas of the animal during its sacrifice to enhance his own power. Such is also the rationale behind the offering of goats, buffaloes, chickens, etc.

Likewise, it is mentioned that in a deceased human body—wherein certain sub‐chakras and glands retain a vestige of consciousness for up to a week—the Aghoris (a group of fierce Tantrics) practice corpse meditation in cremation grounds to “siphon” power even from the dead. They have been known to exhume the bodies of dead children, carry skulls, and even cook food upon corpses. Moreover, some Tantrics are said to, by manifesting an “invisible fang,” drain the life force (prāṇa) of delicate adult women, men, or small children. Groups such as the Aghoris, Kapālikas, Rakbīj, Vaitālikas, Brahma Rākṣasas (demonic beings), as well as female entities like ḍākini, śākini, kapālakuṇḍalī, and sarpasūtrā, are reported to appear both in secret and in the open.

Nature and Duration of Appropriated Energy:
The energy “sucked” from human or animal bodies does not persist long—it is available only for immediate, specific purposes such as executing a killing spell, carrying out an assassination, or performing acts of coercion. In short, Tantrics base their operations on “stealing” power from one source and projecting it onto another.

An Analogy:
A comparison is drawn between a farmer and a dacoit (bandit):

  • A farmer laboriously gathers seeds, manure, and water from outside, sows, cultivates, irrigates, and harvests his crop—earning his livelihood through honest toil.
  • In contrast, the dacoit does not bother with such labors but instead robs whoever he meets; he gains wealth quickly and ostentatiously, much like the Tantric who “appropriates” another’s energy without the lengthy process of cultivation.

3. Gayatri and Its Dual Use in Tantric Practice

Although the sacred Gayatri mantra (traditionally used in Vedic and yogic contexts) is primarily known for its spiritually uplifting qualities, the text explains that it too may be employed for Tantric purposes. (That is, one can use Gayatri not only for pure, dharmic practice but also—by following the Left Path—to obtain miraculous, though ethically dubious, powers.) However, the author warns the disciples not to be lured into this self-serving use; even if the temptation is great, engaging in unprincipled or contrary-to-dharma practices will never yield a wholesome end result.

4. The Source of Tantric Power and the “Vām Path” Method

According to the text, the power used in Tantra is not derived from “divine” or “celestial” energy but from material (physical) energy. It is explained that as the subtle atoms of nature whirl rapidly on their axes, their friction generates heat—which is designated as “Kālī” (or “Durga”). To harness this heat, one must deliberately follow an “unnatural,” reverse, or counterintuitive path. For example, by impeding the natural flow of water (thus creating resistance), one may generate energy. In this way, Tantrics who choose the Left Path resist the force of Kālī and thereby accumulate a dark, tamasic (inert, heavy) fivefold physical power. Their diets, routines, and even lifestyles are “inverted” relative to conventional norms.

An analogy is offered: Just as it is a dangerous feat to step in front of a speeding train, motor vehicle, river, or gusting wind to stop its motion—where the resistance produces a tremendous jolt—so too the Tantric must contend with powerful, often adverse, reactions during his practice. For this reason, only a person of exceptional courage and a fearless nature is capable of withstanding these trials.

5. Dangers, the Need for a Guru, and the Secrecy of Tantric Practices

Because the practices are fraught with peril (the reactive forces may cause severe injury or even death—as illustrated by the example of a novice whose chest vessels ruptured, causing bleeding from his mouth, nose, and other orifices), such techniques are kept strictly secret and are transmitted only through a proper guru–disciple lineage. Just as a patient cannot self-treat or a student cannot acquire true knowledge without guidance, the intricate Tantric sādhanā must be undertaken only under the tutelage of an experienced teacher who evaluates the disciple’s inner disposition and prescribes the appropriate method. The texts emphasize that without a proper guru, even the most promising disciple may fall prey to the inherent dangers of these practices.

6. Detailed Explanation of the Sanskrit Verse

Near the conclusion, the text presents a brief but crucial Sanskrit injunction:

Sanskrit (IAST):

gāyatrī kā gopanīya vām mārga  
na deyaṃ paraśiṣyebhyo hyabhaktebhyo viśeṣataḥ ।  
śiṣyebhyo bhakti yuktēbhyo hānya ca mṛtyum āpnuyaat ॥

Literal Translation:

“The secret Vām path of Gayatri should not be given to those who are not proper disciples—especially not to those lacking in devotion. It should be imparted only to disciples imbued with sincere bhakti (devotion); otherwise, it may bring harm and even death.”

Detailed Explanation:

  • “gāyatrī kā gopanīya vām mārga”
    This line designates the “secret” or “esoteric” vām path associated with Gayatri. Although Gayatri is widely revered for its luminous, Vedic character, here a hidden aspect is revealed which employs unconventional, even dangerous, methods to harness raw, material energies.
  • “na deyaṃ paraśiṣyebhyo hyabhaktebhyo viśeṣataḥ”
    The injunction explicitly forbids the imparting of this potent, secret teaching to individuals who are “paraśiṣyebhyaḥ” (i.e. those who do not properly qualify as disciples) or who are “hyabhaktebhyaḥ” (those who are not endowed with the requisite devotion). In other words, only those who have been properly prepared through rigorous training and whose hearts are saturated with genuine bhakti should receive this teaching.
  • “śiṣyebhyo bhakti yuktēbhyo hānya ca mṛtyum āpnuyaat”
    Finally, the verse warns that if this teaching is given to disciples lacking devotion, the consequences may be dire—ranging from “hānya” (injury or loss) to “mṛtyu” (death). This underscores the tremendous responsibility inherent in the transmission of such secret knowledge and the peril that lies in its misuse by the unworthy.

Overall, the verse is a safeguard—a directive ensuring that the left-hand Gayatri Tantra, with its capacity to unleash formidable and potentially destructive energies, is entrusted only to those rare individuals whose inner state is strong, pure, and devoted enough to withstand and wisely wield such power.

7. Further Remarks on the Scope, Benefits, and Limitations of Tantric Methods

The text goes on to list the wide array of powers (siddhis) and phenomena that may be produced by Tantric practices performed via Gayatri—such as:

  • Mastery over serpent energy (sarpa vidyā), ghost (preta) and demonic arts,
  • Foreknowledge of future events,
  • The ability to see invisible objects, effect astral projection, and execute both offensive (ghāta–counterghāta) as well as transformative (rūpāntara, vistāra) operations,
  • And even matters such as subjugation (vashīkaraṇa), attraction, and abduction.

However, the author cautions that despite such apparent “miraculous” powers, the underlying energy—being nothing more than transient, friction-generated atomic heat (referred to as Kālī)—is impermanent. If the practice is halted, the accumulated power will inevitably dissipate. Moreover, although there are cases where Tantric methods can be used for beneficial purposes (for example, counteracting an enemy’s Tantric attack or uplifting a weak-minded person via “shaktipāta”), the overall ethical and practical risks are high. The “Dakshina Path” (aligned with Vedic and yogic principles) is held up as the proper, stable, and dharmic way, akin to a farmer who reaps the benefits of honest labor.

8. Concluding Observations

The treatise concludes by reiterating that while the Gayatri-based Tantric methods can produce a vast range of effects—from wealth and progeny to the destruction of enemies—the system is inherently secret, elaborate, and dangerous. Its proper practice is reserved for only the most carefully selected and prepared disciples. The author emphasizes that the genuine benefit to the seeker lies in adhering to the “Dakshina Path” of Gayatri practice, which—like the steady, reliable labor of a farmer—is in harmony with both worldly and transcendent order.

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The Āhlādinī Form of Mahāśakti

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Mahāśakti is the very embodiment of Sat-Cit-Ānanda (Existence, Consciousness, and Bliss). She is the inherent power (svarūpa-śakti) of the Para-Brahman, and because of this intrinsic unity (abheda), it is through Her that the Supreme Brahman shines forth in His fullness.

The inner essence (antas-svarūpa) of Mahāśakti is bliss (ānanda) and consciousness (cit), while Her external manifestation (bahiraṅga-svarūpa) consists of knowledge (jñāna) and action (kriyā), which are contained within will (icchā). This divine will (mahā-icchā) is the cause of the continuous manifestation of the infinite cosmos. Without the presence of this fundamental will, the manifestation of creation cannot take place.

Thus, the plane in which this will arises is called the realm beyond all objects (viṣayātīta-sattā). In this realm, only consciousness (cit) and bliss (ānanda) remain as manifest aspects (kalās). Beyond this, even the aspects (kalās) do not emerge. This supreme transcendental reality is known as Ananta Niṣkala Paramasattā (the infinite, formless, supreme existence).

Mahāśakti possesses both aiśvarya (majestic power) and mādhurya (divine sweetness). When She turns outward (bahirmukha), She manifests as icchā (will) and gives birth to the universe. The desire (kāma-rūpī icchā) is described as the seed (bīja) of creation. When this will assumes the form of knowledge (jñāna), it illumines the latent potential within this seed of creation.

However, this illumination (prakāśana-vyāpāra) is, at first, merely an internal manifestation (sphuraṇa-mātra) with infinite possibilities of form (ananta-ākāra-viśiṣṭa-rūpa). This process must be clearly understood. When this sphuraṇa (vibrant manifestation) takes the form of action (kriyā), it becomes fully expressed in a state of gross manifestation (bāhya-bhāva). This is where the play of the kalās (aspects of divine power) takes place.

At this point, time (kāla) also begins to exert its influence. With the touch of time (kālasparśa), these kalās emerge as principles (tattvas). From these, all tattvas (elements of creation) gradually manifest. The aggregation of these elements then forms various planes of existence (bhuvanas). Eventually, when all these planes are united into a universal collective, they take shelter in Mahākāla (Great Time), resulting in the grand manifestation known as Mahāsṛṣṭi (The Great Creation).

The Manifestation of Mahākāla and Time

Within this Mahāsṛṣṭi, the distinctions of past, present, and future dissolve, and there is no concept of transformation (pariṇāma). However, within this Mahākāla, the many separate worlds (sṛṣṭis) retain their distinct individual existences. This is known as the external aspect (bahiraṅga) of Parameśvara (the Supreme Lord).

From this state of unity, the divided aspect of time (khaṇḍa-kāla) emerges, which results in the distinct experiences of past, future, and present. The world of divided time is subject to change and transformation (pariṇāma-śīla).

When a yogi attains the state of union with Mahāśakti’s icchā (divine will), the mere sphuraṇa (vibrant thought) of his will results in the instant manifestation of objects. This is the stage where the yogi realizes the aiśvarya (majestic aspect) of Mahāśakti.

The Yogic Attainment of Mastery Over Nature

Through the outward expansion (bahirmukha) of Aiśvaryamayī Mahāśakti, the infinite universe continues to be manifested. Ordinary human beings, and even highly realized yogis, worship this majestic Universal Mother (Viśvamātā) at this stage. However, even the yogis do not yet perceive Her mādhurya-mayī (sweet and intimate aspect) in this state.

This outward manifestation follows two distinct paths:

  1. The Path of Science (Vijñāna)
  2. The Path of Yoga

Through the power of yoga, when a yogi conquers the elements (tattvas) up to the realm of prakṛti (material nature), he attains self-realization (svarūpa-siddhi). At this stage, nature (prakṛti) becomes his own self (sva), and the yogi becomes the master of nature (prakṛti-svāmī), or its presiding force (adhiṣṭhātā). This master-servant relationship between the yogi and nature can be experienced through his realization.

Despite this mastery, the yogi remains distinct from nature (prakṛti) in his essential form. In this state, his knowledge-power (jñāna-śakti) and conscious-action (kriyā-śakti) are limitlessly expanded. Through the combined effect of these two powers, the yogi harnesses the forces of nature and can even create according to his will. At this stage, nature (prakṛti) becomes his kāmadhenu (wish-fulfilling cow).

However, beyond this, when the yogi fully absorbs nature into his own being, he attains the state of Advaita (non-duality). This is the realm of yoga (yoga-bhūmi) and not the realm of science (vijñāna-bhūmi).

At this point, the yogi no longer creates through external material forces, but rather, he spontaneously manifests existence from his own inner nature (svarūpa). Here, no external material cause (upādāna-kāraṇa) is required. The yogi’s will alone (icchā-mātra) is sufficient to manifest the desired reality.

The Inner Surrender of Mahāśakti and Āhlādinī’s Manifestation

At this stage, once the unity between puruṣa (pure consciousness) and prakṛti (divine nature) is fully realized, a new inner state (antaraṅga-avasthā) arises. Here, Mahāśakti’s icchā-śakti (will power) is no longer outwardly directed; it turns inward and merges into Jagadambā (the Divine Mother of the Universe).

This self-offering of divine will is known as the surrender of desire (icchā-kā ātmārpaṇa). With this transformation, will (icchā) ceases to be outward and merges completely into bliss (ānanda).

The outward-directed will (bahirmukha icchā), which previously manifested as desire (kāma), now transforms into pure divine love (prema). At this moment, the yogi offers his svarūpa-āhlādinī-śakti (bliss-bestowing power) into Jagadambā’s divine embrace, surrendering completely.

Conclusion: The Two Aspects of Mahāśakti

Through this realization, we come to understand both the Aiśvaryamayī (majestic) and Mādhuryamayī (sweet) forms of Mahāśakti.

  • In Her Aiśvarya aspect, Her icchā (will) remains outward-facing, manifesting the grand universe.
  • In Her Mādhurya aspect, Her icchā (will) turns inward, surrendering into blissful divine love (ānanda).

In its unpurified (aśodhita) state, this will is called kāma (desire), but in its purified (śodhita) state, it is known as prema (divine love).

We have long seen Mahāśakti’s majestic (aiśvarya) form, where She destroys demons and protects the world. Now, we long to witness Her mādhurya form, where She transforms beings through love, absorbs them into Her divine embrace, and grants them refuge at Her fearless feet.

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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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