Yoga Sadhana

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.