Yoga Sadhana

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.

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.

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.

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

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

The Awareness of ‘I’ in the Ātman

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

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

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

The Manifestation of Individual Consciousness

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

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

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

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

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

The Gradation of Speech (Vāk)

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

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

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

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

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

Suṣumṇā: The Path to Transcendent Knowledge

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Beyond Dualities: The Final State of the Ātman

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

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

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

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

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

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

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

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

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

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