अध्याय १२
II श्रीराम जय राम जय जय राम II
आणि येर तेही पांडवा I जे आरूढोनि सोहंभावा I झोंबती निरवयवा I अक्षरासी II 40 II
मनाची नखी न लगे I जेथ बुद्धीची दृष्टि न रिगे I इंद्रियां कीर जोगें I काइ होईल II 41 II
परि ध्यानाही कुवाडें I म्हणोनि एकें ठायीं न संपडे I व्यक्तीसि माजिवडें I कवणेंही नोहे II 42 II
जया सर्वत्र सर्वपणें I सर्वांही काळीं असणें I जें पावूनि चिंतवणें I हिंपुटी जाहलें II 43 II
जें होय ना नोहे I जें नाहीं ना आहे I सें म्हणोनि उपाये I उपजतीचिना II 44 II
जें चळे ना ढळे I सरे ना मैळे I तें आपुलेनीचि बळें I आंगविलें जिहीं II 45 II
पैं वैराग्यमहापावकें I जाळूनि विषयांचीं कटकें I अधपलीं तवकें I इंद्रियें धरिलीं II 46 II
मग संयमाची धाटी I सूनि मुरडिलीं उफराटीं I इंद्रियें कोंडिलीं कपाटीं I हृदयाचिया II 47 II
अपानींचिया कवाडा I लावोनि आसनमुद्रा सुहाडा I मूळबंधाचा हुडा I पन्नासिला II 48 II
आशेचे लाग तोडिले I अधैर्याचे कडे झाडिले I निद्रेचें शोधिलें I काळवखें II 49 II
वज्राग्नीचिया ज्वाळीं I करूनि सप्तधातूंची होळी I व्याधीच्या सिसाळीं I पूजिलीं यंत्रेंं II 50 II
मग कुंडलिनियेचा टेंभा I आधारीं केला उभा I तया चोजवले प्रभा I निमथावरी II 51 II
नवद्वारांचिया चौचकीं I बाणूनि संयतीची आडवंकी I उघडली खिडकी I ककारांतींची II 52 II
प्राणशक्तिचामुंडे I प्रहारूनि संकल्प मेंढे I मनोमहिषाचेनि मुंडें I दिधली बळी II 53 II
चंद्रसूर्यां बुझावणी I करूनि अनाहताची सुडावणी I सतरावियेचें पाणी I जिंतिलें वेगीं II 54 II
मग मध्यमामध्यविवरें I तेणें कोरिवें दादरें I ठाकिलें चवरें I ब्रम्हरंध्र II 55 II
वरी मकारांत सोपान I तें सांडोनियां गहन I काखेसूनियां गगन I भरले ब्रम्हीं II 56 II
ऐसे जे समबुद्धि I गिळावया सोहंसिद्धि I आंगविताति निरवधी I योगदुर्गें II 57 II
आपुलिया साटोवाटीं I शून्य घेती उठाउठी I तेही मातेंचि किरीटी I पावती गा II 58 II
वांचूनि योगाचेनि बळें I अधिक कांहीं मिळे I ऐसें नाहीं आगळें I कष्टचि तया II 59 II
"Addressing Arjun Lord Krishna said, and the great yogis riding the Self Realization realize the Brahma, the indestructible, beginnin-less, Nirgun (Unmanifest) and Nirakar.
(Nirakar means it is like the subtle dormant state of the beauty of a flower that dormantly exists in its seed that has not even taken the shape of a plant.)
That which the mind can't harm, intellect can't comprehend, how can it be then realized by the senses? It is beyond the grasp of the contemplation, and therefore can't be found in a particular place, and not identified by a distinct name. That which is everywhere constantly, in everyone, at all times, yet the deep thought of it tires out the mind. It neither originates, nor gets destroyed. In short the expressions "It is-It is not" lose relevance. And therefore it can't be attained by any means. It doesn't agitate, doesn't move, stir, budge. It doesn't come to an end or become polluted. Those who realized such impeccably flawless Para Brahma through the yoga practice, who in the fire of dispassion burn to ashes the senses and with great courage brought the sense organs under the control. The seared sense organs are then turned inwards and held confined within. Sitting in physical postures, with Mula Bandha, a specific energy lock involving contracting pelvic floor muscles, vital for directing energy (pran) upward, they become battle ready. Cutting off the ties of desires/attachments and cowardice dislodged, those who have dispelled the darkness of ignorance. The Agni (fire) stimulated by Vajrasan, Mula bandha consumes the Sapta Dhatu namely Rasa, Rakta, Mamsa, Meda, Asthi Majja and Shukra. In a way it is the cannons of Pranayam blasting off the maladies that result from these Sapta Dhatus. In the illumination of the Kundalini Shakti that lies like coiled serpent in the Muladhar Chakra, they move towards the head. Shutting off The "9 doors of the body," or Navadwara, the body's nine primary openings—two eyes, two nostrils, two ears, one mouth, genitals, and anus—with disciplined restraint. Then opening the Brahma randhra dwar (gate) and clearing the path of the Sushumna nadi as the awakened Kundalini energy rises through Sushumna nadi.
Brahmarandhra is a mystical opening at the crown of the head, linked to the Sahasrara Chakra (Crown Chakra) in yogic tradition, considered the gateway for life's entry and the soul's exit for liberation (Moksha).
Sacrificing the Sanklapa, the goat before the vital life force or the cosmic energy that animates all beings, the goddess Chamunda, cutting the head of the male Buffalo representative of the mind as an offering to Her.
Balancing Ida and Pingala nadis allowing pran, the vital life force to flow smoothly, particularly up the Sushumna nadi. As this flow intensifies and stabilizes, especially around the Anahata Chakra, one perceives the Anahata sound, a sign of spiritual awakening and harmony.
Ida and Pingala nadis are major energy channels. Sushumna Nadi is the central channel between Ida (Left side) and Pingala (Right side), where vital life force (pran) rises to activate higher consciousness. These nadis carry pran (the vital life force) and are not physical but subtle energy pathways; balancing them is crucial for Kundalini awakening.
the Brahmarandhra is a subtle opening or passage located at the crown of the head, corresponding to the fontanelle in newborns. It is considered a crucial spiritual gateway. It is the point through which life enters the body during conception.
It is the location where the Sahasrara Chakra (crown chakra) is said to bloom.
Yogis who achieve liberation (Moksha) are believed to consciously exit their bodies through this opening at the time of death, which is considered the highest form of departure.
Chandramrut describes a deep spiritual experience where the divine nectar Amrut flows down from the crown center when the yogi attains Kundalini Awakening. This divine nectar Amrut is associated with Samadhi, the profound state of meditative absorption where the mind merges into a state of oneness with the ultimate reality (Brahma), leading to liberation (Moksha).
Rising through the engraved tunnel of the Sushumna nadi, those who reach the pinnacle Brahma randhra. Continuing the ascent further crossing the middle between the Adnya Chakra (between eyebrows) and the Brahma randhra.
This entire upward journey is about moving from the localized, mental perception of Adnya towards universal consciousness and divine realization at Sahasrara/Brahmarandhra, where the individual self merges with the divine. Transcending Chidakash, the infinite canvas of pure awareness, the ultimate inner sky where the drama of existence plays out, and where true spiritual realization occurs. In this way those, becoming equanimous practiced the arduous Yoga marga to attain the realization of Soham or "I am That". With wholehearted dedication, dedicating all one's energies, those who merge into the Maha Shunya, they also ultimately merge into Me
Maha Shunya is described as a state of deep meditative realization where one transcends the ordinary mind and all sensory perceptions to realize the divine as the all-pervading, unconceptualizable Great Emptiness that is paradoxically full of infinite potential and the source of all existence.
Apart from this, except the hard life, the yogis do not get anything else."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II