(from Dasha Maha Vidyas by Guruji):
Basically in the search for your identity there are two steps involved. The first step is the one you take - and the best way to take this step is through vairagya. In this step, you achieve a separatness of the jeeva from the body and mind. Body acts and mind thinks. Neither is yourself. You are the thoughtless observer. Properties of thoughts are the three gunas: sattva, rajas, tamas. They do not affect the observer, the witness which is cool to these things as death is to life.
The second step is the one that purusha takes - and this results in a merger of jeeva with paramatman. When you are graced by this step you will know that what ever you see is yourself; that there is no distinction between the deep of the ocean which is motionless and the waves on surface which have movements. So does Samadhi overlap all the three states: jagrat, svapna, susupti.
Your identifying yourself with the observer and not the observed is equivalent to the turiya state of Samadhi - savikalpa of course, but this does not really matter. The stage beyond that is called the turiyatita, or the fifth state. This is the step that God takes to fill you.
What then is the turiyatita state? Coming from the knowledge that samadhi overlaps the remaining three states, is indestructible, and you are permanently established there, and only that your realisation was lacking, the seeking after realisation stops.
This stops because one knows the distinction between the observer and observed, which you have taken such pains to cultivate, is artificial; and there is no barrier, no separation, no distinction between them.
One who has arrived here is a jeevan mukta. Before this happens as an experience, you must get beyond all polarity, and all polarising opposites - especially the ones between good and evil, between pleasure and pain, between life and death. Both life and death are transitory, because each is a nagation of the other; both derive from the indestructible immortality. Mortality means subject to an end or a beginning. The nature of immortality has two aspects. The one is permanent, the other is impermanent. The permanent aspect of immortality is what the name says - it is permanent. The impermanent aspect is also permanent; its nature is change, which has the opposite characteristics of permanence and impermanence. Immortality in its permanent, timeless, spaceless aspect is Purusha; Immortality in it's temporal, time varying, space fitting, materialising aspects is Prakriti. It is in their union, the realisation lies. In the Union of the observer and the observed, the act of observation alone remains - the triputi or the triad observer, observed, and observation vanish. And that is Samadhi, by whatever name you call it. Thoughts cannot disturb it. Involvement disturbs it not, detachment aids it not. This realisation is the genuine state of liberation.
All that you have to do to liberate yourself, is only to know that you are already liberated. In this knowledge, dwell! Is it so difficult to be who you are? It is easier than lifting an eyelid. Who is limiting you? Yourself. If you want to be limitless, just will it. Not willing is the obstacle. The rest just follows - it just flows. What causes misery? Your acceptance of limitations. The chains binding you appear so real that you have forgotten that there is no material stuff in them, they are just thoughts.
When you eat, you are not eating, but only the thought of eating is the reality. The same applies to every thing. Do you weep for a dead thought? It is more easy to get lost in identifying with thoughts than body. If you don’t weep for dead thoughts why weep for a dead body? Body is one step further than thoughts from you« Well, even if you are weeping for your dead body, because you are weeping, you are not dead! So, what is it that has died? Can you die even if you tried it a million times? Obviously, you can’t die, because you are immortal.
Once you get out of this fear of death and love of life, you are free. For this freedom, there is a
price. To buy this freedom, you have to die three times.
The first death is the death of the idea that you are the body. So, to test this hypothesis, you have to experience physical death. This can happen in meditation. Heart stops, breathing stops, rigor mortis sets in, in jada samadhi. This is called Brahmagranthi bhedan. When this happens, there is an
explosion within you. This experience is that of a bomb placed in you, it exploded you, there was a
thunder-bolt, a flash of lightning, you have blacked out. In black-out, rigor mortis sets in. But you
are not dead, you do come back - suddenly, as suddenly as you went out.
This second death is.the death of the idea, that you are the mind. This happens in visnugranthi bhedan, during the black out. Here you are going beyond illusions of separateness, caused by mind.
The third death is the assumption that death is the end of life. This is simply not true. Death is the beginning of life, as life is the beginning of death. When you are dead, you are approaching life; when you are living, you are approaching death.
Neither is immortal. In the third death, you come back to life. Because my friend, it is nectar which
is drowning you. None can die by drinking nectar.
What I have described so far is what happens when Kundalini pierces suddenly and violently the three centres of svadhisthan, anahata, and ajna. The key to opening up these centres is given in Lalita Sahasranaam.
mūlādhāraika-nilayā brahma-granthi-vibhedinī
maṇipūrāntar-uditā viṣṇu-granthi-vibhedinī
ajñā-cakrāntarālasthā rudra-granthi-vibhedinī
and finally,
ṣahasrārāmbujārūḍhā sudhā-sārābhi-vaṛṣiṇī
What this means is that you have to be centred in Muladhara centre till brahmagranthi is untied; then in Anahata centre.till vishnu is untied; then in Ajna centre till rudragranthi is untied; then in Sahasrara centre till nectar flows down to the vitals. The way to do the upasana is as follows, Sundari upasana is always done,with Sakti. Parakiya is better; but your wife will do equally well if she cooperates.
You invite Siva into yourself, and Sakti into your partner. Offer the pancopacharas to Sakti - pushpam, dhupam, deepam, naivedyam, neerajanam. Then both of you become naked; then you offer worship to your partner's yoni with pancamrita abhiseka. Then she offers worship to your erect linga as Siva with pancamrita(milk, honey, curd, fruit juice and warm water). Then you apply perfumes liberally to each other and enter into sexual union.
Then the following mantra of Tripura bhairavi is to be recited - each beeja alternatively by husband and wife [first husband, then wife], all the time keeping the awareness in the Muladhar centre, as follows:
hsraiṁ hsklrīṁ hsrsauḥ
The Muladhar centreis located between the base of penis and anus for the man - it is the ejaculatory
muscle (called Devadatta). In the woman, the Muladhar is deep within- the vagina, the cervical centre.
When saying hsraiṁ the woman compresses the linga ‘at the base. With hsklrīṁ, she presses on the
middle region and with hsrsauḥ, the pressure is on the. glass. There is to be no physical movement, and the attitude is one of Sringara - love and affection, but no lust. The ananda of union is continuously offered to Sridevi as tarpanam. It is better to avoid
ejaculation, but no harm is done if it happens. The letter H is Siva, Sa is Sakti, Ra is the fire of their union. aiṁ is knowledge, Sarasvati; klīṁ is Love, Lakshmi; sauḥ is bliss of orgasmic joy, Parvati. Tripura bhairavi is the sexual union with the three divine aspects of powers of knowledge, love and bliss.
The Sakti milks the penis by her actions within the vulva; Apart from this, there are no other actions. Even this action is to be stopped when ejaculation is imminent, only the mantra flows with joy, uninterrupted awareness oozing into the union. This is a safeway of Sadhana, not subject to the violence of Brahmagranthi Bhedana. This way, the violence of the experience gets moderated and controlled.
You will know when Brahmagranthi bhedana has occured. It manifests as a mental orgasm without a physical ejaculation taking place. The solidity, the rock like hardness erection, flows away. You start oozing away your entire -body, and assume a liquid state Apas-tattva. You have moved from Muladhar to Svadhisthan centre; Varuna, with crocodile is the symbol here.
After the mental orgasm is obtained by both partners, then the awareness is shifted on to Anahata, the seat of affection, art and artistry, song and dance, of emotions. Sex organs are disconnected, one is embracing the partner, playing on the breasts.
Here the mantra is
klīṁ - ha sa ka ha la - hrīṁ
and the procedure continues as before but-with the awareness shifted to the dahara.
Dahara is located two inches to your right from the centre on the line joining the two nipples. This is where awareness has to be when doing this japam. The visualisation is that of Vishnu and Lakshmi in a loving embrace; you are Visnu and your partner is Lakshmi, Hladini Sakti envelops you. She is the power of enjoyment.
The experience of Visnugranthi bhedana occurs as a space like tranquility in both, with feelings of all pervasiveness, of containing all space within you. After the clearing up the mind lake, the mantra
aiṁ ka e ī la hrīṁ
is recited at the Ajna centre. Then silence of mind occurs, and citkala manifests. You will see Lalita as a festival of lights, in the minds eye. Finally, with the awareness located in Sahasrara, the Sowbhagya vidya is recited in the second coitus
aiṁ ka e ī la hrīṁ
klīṁ ha sa ka ha la hrīṁ
sauḥ sa ka la hrīṁ
The organs are recoupled, all inhibitions are withdrawn, the couple races ahead to a climax at three levels; physical sex, lust no bar; mental merger of awareness of two souls, no observer observed relationship; merger of citkala. The act culminates with a glorious orgasm at three levels, and then the union of jeeva with paramatma with manolaya happening in a state of utter relaxation. With manolaya comes control of breath!
To my knowledge, there is no safer and better way than this to transcend. Sundari gives you both
bhoga and moksha. Not running away from the senses, but using them to transcend.
You can unite sexually, mentally, and perceptually - through bliss, love and knowledge, with divine. Why not? Don't be limited by sex alone - go beyond.
I hope I have conveyed to you to the best of my ability, the best way of Sadhana, and the reasons for it. May you enjoy your liberation, and may you spread the happiness and cheer to all those around you! This is equivalent to Deeksha. So please go ahead without any hesitation. May Sakti throw her arms around you!
The second step is the one that purusha takes - and this results in a merger of jeeva with paramatman. When you are graced by this step you will know that what ever you see is yourself; that there is no distinction between the deep of the ocean which is motionless and the waves on surface which have movements. So does Samadhi overlap all the three states: jagrat, svapna, susupti.
Your identifying yourself with the observer and not the observed is equivalent to the turiya state of Samadhi - savikalpa of course, but this does not really matter. The stage beyond that is called the turiyatita, or the fifth state. This is the step that God takes to fill you.
What then is the turiyatita state? Coming from the knowledge that samadhi overlaps the remaining three states, is indestructible, and you are permanently established there, and only that your realisation was lacking, the seeking after realisation stops.
This stops because one knows the distinction between the observer and observed, which you have taken such pains to cultivate, is artificial; and there is no barrier, no separation, no distinction between them.
One who has arrived here is a jeevan mukta. Before this happens as an experience, you must get beyond all polarity, and all polarising opposites - especially the ones between good and evil, between pleasure and pain, between life and death. Both life and death are transitory, because each is a nagation of the other; both derive from the indestructible immortality. Mortality means subject to an end or a beginning. The nature of immortality has two aspects. The one is permanent, the other is impermanent. The permanent aspect of immortality is what the name says - it is permanent. The impermanent aspect is also permanent; its nature is change, which has the opposite characteristics of permanence and impermanence. Immortality in its permanent, timeless, spaceless aspect is Purusha; Immortality in it's temporal, time varying, space fitting, materialising aspects is Prakriti. It is in their union, the realisation lies. In the Union of the observer and the observed, the act of observation alone remains - the triputi or the triad observer, observed, and observation vanish. And that is Samadhi, by whatever name you call it. Thoughts cannot disturb it. Involvement disturbs it not, detachment aids it not. This realisation is the genuine state of liberation.
All that you have to do to liberate yourself, is only to know that you are already liberated. In this knowledge, dwell! Is it so difficult to be who you are? It is easier than lifting an eyelid. Who is limiting you? Yourself. If you want to be limitless, just will it. Not willing is the obstacle. The rest just follows - it just flows. What causes misery? Your acceptance of limitations. The chains binding you appear so real that you have forgotten that there is no material stuff in them, they are just thoughts.
When you eat, you are not eating, but only the thought of eating is the reality. The same applies to every thing. Do you weep for a dead thought? It is more easy to get lost in identifying with thoughts than body. If you don’t weep for dead thoughts why weep for a dead body? Body is one step further than thoughts from you« Well, even if you are weeping for your dead body, because you are weeping, you are not dead! So, what is it that has died? Can you die even if you tried it a million times? Obviously, you can’t die, because you are immortal.
Once you get out of this fear of death and love of life, you are free. For this freedom, there is a
price. To buy this freedom, you have to die three times.
The first death is the death of the idea that you are the body. So, to test this hypothesis, you have to experience physical death. This can happen in meditation. Heart stops, breathing stops, rigor mortis sets in, in jada samadhi. This is called Brahmagranthi bhedan. When this happens, there is an
explosion within you. This experience is that of a bomb placed in you, it exploded you, there was a
thunder-bolt, a flash of lightning, you have blacked out. In black-out, rigor mortis sets in. But you
are not dead, you do come back - suddenly, as suddenly as you went out.
This second death is.the death of the idea, that you are the mind. This happens in visnugranthi bhedan, during the black out. Here you are going beyond illusions of separateness, caused by mind.
The third death is the assumption that death is the end of life. This is simply not true. Death is the beginning of life, as life is the beginning of death. When you are dead, you are approaching life; when you are living, you are approaching death.
Neither is immortal. In the third death, you come back to life. Because my friend, it is nectar which
is drowning you. None can die by drinking nectar.
What I have described so far is what happens when Kundalini pierces suddenly and violently the three centres of svadhisthan, anahata, and ajna. The key to opening up these centres is given in Lalita Sahasranaam.
mūlādhāraika-nilayā brahma-granthi-vibhedinī
maṇipūrāntar-uditā viṣṇu-granthi-vibhedinī
ajñā-cakrāntarālasthā rudra-granthi-vibhedinī
and finally,
ṣahasrārāmbujārūḍhā sudhā-sārābhi-vaṛṣiṇī
You invite Siva into yourself, and Sakti into your partner. Offer the pancopacharas to Sakti - pushpam, dhupam, deepam, naivedyam, neerajanam. Then both of you become naked; then you offer worship to your partner's yoni with pancamrita abhiseka. Then she offers worship to your erect linga as Siva with pancamrita(milk, honey, curd, fruit juice and warm water). Then you apply perfumes liberally to each other and enter into sexual union.
Then the following mantra of Tripura bhairavi is to be recited - each beeja alternatively by husband and wife [first husband, then wife], all the time keeping the awareness in the Muladhar centre, as follows:
hsraiṁ hsklrīṁ hsrsauḥ
The Muladhar centreis located between the base of penis and anus for the man - it is the ejaculatory
muscle (called Devadatta). In the woman, the Muladhar is deep within- the vagina, the cervical centre.
When saying hsraiṁ the woman compresses the linga ‘at the base. With hsklrīṁ, she presses on the
middle region and with hsrsauḥ, the pressure is on the. glass. There is to be no physical movement, and the attitude is one of Sringara - love and affection, but no lust. The ananda of union is continuously offered to Sridevi as tarpanam. It is better to avoid
ejaculation, but no harm is done if it happens. The letter H is Siva, Sa is Sakti, Ra is the fire of their union. aiṁ is knowledge, Sarasvati; klīṁ is Love, Lakshmi; sauḥ is bliss of orgasmic joy, Parvati. Tripura bhairavi is the sexual union with the three divine aspects of powers of knowledge, love and bliss.
The Sakti milks the penis by her actions within the vulva; Apart from this, there are no other actions. Even this action is to be stopped when ejaculation is imminent, only the mantra flows with joy, uninterrupted awareness oozing into the union. This is a safeway of Sadhana, not subject to the violence of Brahmagranthi Bhedana. This way, the violence of the experience gets moderated and controlled.
You will know when Brahmagranthi bhedana has occured. It manifests as a mental orgasm without a physical ejaculation taking place. The solidity, the rock like hardness erection, flows away. You start oozing away your entire -body, and assume a liquid state Apas-tattva. You have moved from Muladhar to Svadhisthan centre; Varuna, with crocodile is the symbol here.
After the mental orgasm is obtained by both partners, then the awareness is shifted on to Anahata, the seat of affection, art and artistry, song and dance, of emotions. Sex organs are disconnected, one is embracing the partner, playing on the breasts.
Here the mantra is
klīṁ - ha sa ka ha la - hrīṁ
and the procedure continues as before but-with the awareness shifted to the dahara.
Dahara is located two inches to your right from the centre on the line joining the two nipples. This is where awareness has to be when doing this japam. The visualisation is that of Vishnu and Lakshmi in a loving embrace; you are Visnu and your partner is Lakshmi, Hladini Sakti envelops you. She is the power of enjoyment.
The experience of Visnugranthi bhedana occurs as a space like tranquility in both, with feelings of all pervasiveness, of containing all space within you. After the clearing up the mind lake, the mantra
aiṁ ka e ī la hrīṁ
is recited at the Ajna centre. Then silence of mind occurs, and citkala manifests. You will see Lalita as a festival of lights, in the minds eye. Finally, with the awareness located in Sahasrara, the Sowbhagya vidya is recited in the second coitus
aiṁ ka e ī la hrīṁ
klīṁ ha sa ka ha la hrīṁ
sauḥ sa ka la hrīṁ
The organs are recoupled, all inhibitions are withdrawn, the couple races ahead to a climax at three levels; physical sex, lust no bar; mental merger of awareness of two souls, no observer observed relationship; merger of citkala. The act culminates with a glorious orgasm at three levels, and then the union of jeeva with paramatma with manolaya happening in a state of utter relaxation. With manolaya comes control of breath!
To my knowledge, there is no safer and better way than this to transcend. Sundari gives you both
bhoga and moksha. Not running away from the senses, but using them to transcend.
You can unite sexually, mentally, and perceptually - through bliss, love and knowledge, with divine. Why not? Don't be limited by sex alone - go beyond.
I hope I have conveyed to you to the best of my ability, the best way of Sadhana, and the reasons for it. May you enjoy your liberation, and may you spread the happiness and cheer to all those around you! This is equivalent to Deeksha. So please go ahead without any hesitation. May Sakti throw her arms around you!
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