Yogic Concepts

Spiritual Kashi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Essence of Śaraṇāgati in the Bhagavad Gītā

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

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

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

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

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

The Essence of Śaraṇāgati: “Ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi”

(I shall free you from all sins.)

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

“Mām ekaṁ—Come to Me alone.”

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

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

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

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

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

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

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

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

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

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

The Bhagavad Gītā itself acknowledges:

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

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

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

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

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

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

True Knowledge and Surrender

“Jñāna” (wisdom) eliminates ignorance.

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

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

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

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

“Vāsudevaḥ sarvam iti”—everything exists within Vāsudeva.

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

Difference Between Knowledge and Devotion

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

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

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

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

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

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

Among these, the jñānī alone attains true surrender.

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

Final Essence of Śaraṇāgati

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

“Vāsudevaḥ sarvam iti”—Vāsudeva is everything.

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