Interesting,Intruiging revelations!!!!!!!!!!

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Jai Gurudev

 

Hi all,

 

I have found a good article on Gopinath kaviraj,its very intriuging

in many senses, there are 2 things that u should focus on

in the article that throws new light

 

1) Akhanda mahayoga which is a way of speeding up evolution process

of this world and realisation is achieved this different way,

( this is in my personal opinion 'communistic'(which thinks of the

world as a whole) and 'captilistic' approach(concentrating on one's

own realisation))

 

(this is similar to what Sri Aurobindo's goal was ) for more on

aurbindo go to www.auroville.org

 

2) in addition to Gyanganj siddha mandala,there are 4 more Siddha

mandalas,

now the question is wheter all of the 5 are different groups in the

same siddhashram or 5 different groups( probably the

book 'siddhabhoomi ' by Gopinath should throw some light on this...

 

 

ENLIGHTEN YOURSELF!

The article follows...

 

 

AKHANDA MAHAYOGA of Pt Gopinath Kaviraj ji : By Dr N H Chandrashekara

Swami

 

Pt Kaviraj ji was a direct disciple of Sri Swami Vishuddhananda

Paramhamsa. Pt Kaviraj ji's spiritual literature in Bengali & Hindi

particularly with reference to "Tantra" is well known. Kaviraj ji's

theology on Akhanda Mahayoga is Yoga is very important and most

dynamic. On the one side his gigantic and sharp intellect and on the

other his intutional experience both joined together in it. First of

all his Akhanda Mahayoga sadhana started after 1938. The first part

of it was completed by himself and the second part is very much

connected with the author who has all the records with him. Brief

summaries of all these records written in Bengali script by Kaviraj

ji himself are lying in his house. Reverred Kaviraj ji gave its name

as Akhanda Mahayoga Bhumika. Anyhow I shall try to put before you the

essence of Akhanda Mahayoga in a simple language because all these

thoughts oncerning with this Yoga have been explained in the Tantric

technical terms and symbolic expressions. These terms and expressions

are much suitable to explain the subtle spiritual experiences. We can

compare this Yoga with a Temple. The six mainsystems of Indian

philosophy are its foundation. Shaktism, Shaivism, Vaishnavism and

Buddhism are like its walls. Kaviraj ji's Supreme philosophy is here

just like a Kalasha os Shikhara and Akhanda Mahayoga is the deity

installed in the temple.

 

No doubt, individual sadhana or vyashti sadhana is very essential.

The ultimate goal of life is liberation. Later on, in the Tantras the

thought of collective liberation took place. Thus Guru could initiate

and he could impart his spiritual knowledge and experience among the

disciples. Consequently, the true conception of Guru Mandala came

into existence. There were many Siddha Purushas who formed their

Siddha Mandalas. For example, the Mandala of Pancha Mukha

Ganadhisvara, the Mandala of GyanGanj and the Mandala of Maurya and

Maitra, Buddhist Siddhas are very popular. All these Siddhas could

not conquer death at the physical level but they were able to exist

in their Baindava i.e Shakta Deha and they helped their connected

aspirants. But this was only confined to a group, hence it was not

related with all human beings, though it proved as the background for

further progress and spiritual uplift. Kaviraj ji belonged to the

GyanGanj with which his Gurudeva Sri Swami Vishuddhananda Paramhansa

had direct contact. He availed himself of all the advantages of that

Siddha Mandala.

 

To conquer death is entirely a new type of conception started in the

Yoga line. First of all, Prabhu Jagadbandhu could think about this

world and it's transformation. He said that now the right time had

come for such idea and Yoga. Two big personalities Sri Aurobindo and

Pt Kaviraj ji came into the forefront for this unique work of

transformation. Both aimed at the same ideal but the ways of

expression are a little different. It is not the occasion to talk

about the comparative study of both Yogis. Purna Yoga and Akhanda

Mahayoga are not speculative philosophies. They are not based on

spiritual samskaras, but they are the real experience of truth. So we

have to understand not through the lower intellect. According to

Kaviraj ji Akhanda Mahayoga can be understood through Divya Bodha or

Divine Intellect. There are two ways of approach. Yoga means union in

all the levels of chaitanya or consciousness, to transcend time and

space or to become one with God or to identify with Sachchidananda or

to become free from Prakriti. Generally this is Khanda Yoga and it is

possible through self effort.The union of Akhanda Mahayoga is not the

union of the individual soul with God. It is an eternal unity of

Samashti Jiva or total humanity with God in time and space of the

existing world. This union will be the centre of time. This milan-

union is called the illumination of Maha-prakasha. This is not for

the individual liberation or Siddhi, but is the descent of Maha-

shakti i.e Divine illumination in this physical world.

 

In Shatbheda-kriya of this Yoga, Kaviraj ji started to work according

to his Guru's order. Generally in the traditional Yoga we find the

path of shatchakras- Adhara, Svadhisthana, Manipura, Visuddha, Agya

and Sahasrara. In these well-known Chakras a sadhaka ascends and gets

the experience of the shakti andd when he reaches

Sahasrara,involution is complete. He gets union with Siva. This is

the first way of awakening of the Kundalini Shakti. The other way is

that of a Guru who has acquired the Iccha Shakti, Gyan Shakti and

Kriya Shakti, and takes his disciple into the Sahasrara. The disciple

need not putforth his effort to go up to the desired point. There is

a third kind in which Guru initiates the disciple and touches the

energy of disciple by his Anugraha-shakti, then he gets the feeeling

of upward current( spanda) and gets the movement upto Shatdala. This

Shatdala is in the centre of Sahasrara. This path belongs to Kaviraj

ji. In this path there is no question of shatchakra-bheda, because

this is the path of lotus. A great Yogi who has worshipped Maha-

Shakti, gets all his chakra centres transformed into lotus. He enters

the line of Karuna. Gautama Buddha could get all such glimpses of

Karuna line, so he is called Karuna-Pundaika. We find in Yoga

literature the description of Sahasrara and the lotus of shatdala.

 

Veer Shaiva Sivayogi Prabhudeva describe about his spiritual

experience and he says that he has crossed Sahasrara and has entered

the centre of shatdal-kamal and he refers that there are certain

saints who could reach the dala and are called Rudras, and those who

could reach the lotus centre are called Shiva-yogins. We find even in

the Radha Soami sampradaya tradition,the desciption of shat-dala and

they say there is Bhramara-guha. Kaviraj ji experienced all these

things. After crossing the Bhramara-guha there is Guru Paduka which

leads to the reality of Akhanda Gurupaduka. We find traditional Yoga

experiences upto this state. Generally a Yogi who achieves such a

position is tuned with ultimate reality and then he cannot come to

the lower level because there is Nirodhika-Shakti. There is the

Samana level and after that there is Unmana. There are certain

fortunate sadhakas who can reach this higher level. If the grace of

Divine Mother or the grace of Guru occurs, the sadhaka obtains the

shakta body.

 

Now I shall try to explain in short Gurudeva's line of experience.

After the attainment of his individual sadhana, he achieved the Maha-

shakti. When a Yogi is not satisfied with this achievement, he gets a

special grace of Divine Mother. He is bestowed with the realisation

of total body i.e Samashti- Shareer-Bodha. Kaviraj ji's Gurudeva

established NavaMundi Asana in his time. This is the base for Kaviraj

ji's Akhanda Mahayoga. At this level,Guru shakti, Ishta shakti and

Svarupa shakti all meet together. In this postion his inner urge for

humanity came before him. He was not ready to accept the individual

powers. Then he surrendered everything on the one side, and on the

other he identified himself with Samashti-Jiva Bhava.

 

To explain this mystic truth in Gurudeva's terms, in the triangle of

Sat, Chit and Ananda, Maha-shakti is in the centre. This triangle is

ready to meet Samashti-jiva-bindu. This contains aspiration, urge and

firm faith. This is the downward triangle. When it gets the touch of

Maha-shakti, it becomes urdhva-mukhi or upward. Thus by the

attraction of Maha-shakti when both the triangles meet together in

the centre of time, that is called the Divine Descent. We should keep

in mind that this action has taken placein the central bindu of the

circle. This is the Guru-mandala in the centre of Kala where the

whole universe willl be transformed. This Guru-mandala is just like a

lotus and this consists of dynamic eternal Maha-prakasha.

 

When Gurudeva was doing Kripa-shunya Kriya, externally he got many

troubles, but he did not care much for them. He continued to

concentrate all his energies towards only one Maha-samkalpa, that is

the divine illumination in this world. He spent many years in this

sadhana. Maha-shakti herself embraced him. Divine Shakti started

working totally in him. He received all the grace of his Ishta Deva

and his Master. Divine mother completed her Eka-mukhi, Dvi-mukhi and

Sarva-mukhi Kriya in him. After this Kriya She revealed Prem-

svarupdarsana. Consequently Sahaja Kriya started in him. All the

powers which Gurudeva renounced, they embraced him in Samashti-jiva

level and all these became very useful in this project. When triple

Shaktis i.e.Prema-kumari-svarupa , Maha-shakti and Svatma-svarupa

joined together, the action of total transformation of the world

started to work in the earth consciousness.

 

Kaviraj ji would always talk about world transformation. He expected

the change in the world as per his divine sight. He would say that

the eternal light,when it touches the human being, becomes permanent.

When the light or MahaPrakash has touched the total centre of man

that is Vaisvanara level. He always advocated Samashti Prana,

Samashti Manas and Samashti Deha. MahaPrakash has transformed

samashti manas and prana, but this should transform at least one man.

This transformed man will be called the Divine being or Superman on

earth. The divine world will be based on Abheda Bhava.

 

This transformation is not in the hands of men. Maha-sakti herself is

performing the process. For its earliest results there is a need of

Samkalpa of men like Sri Aurobindo and Sri Kaviraj ji. Gurudeva would

always say "You have to join me". This means that we have to join in

this Maha-samkalpa. The more this samkalpa will become potential and

strong, the work of transformation will be done earlier. All of us

should try to plunge in Samashti- jiva-bhava by keeping away our

lower intellect & lower ambitions. We should have only one Samkalpa

of Divine Bliss. Let us join Gurudeva's Maha samkalpa. His work still

remains to be completed. Transformation is inevitable which will take

place in Mahanisha,and that is the Divine mother's grace to humanity.

 

 

 

end.

 

 

the url is ...

http://www.geocities.com/amvaranasi/amyoga.htm

 

good luck and good wishes

 

Jai Gurudev