The Creation and disappearance of space.
Chapter-65
The Sushumna Nadi is micro and macrocosm.
On the fourteenth day of the second fortnight of the month of Falgun of samvant 1876, Shriji Maharaj was seated on a well spread mattres in the verandah of his personal chamber. He was clad in all white. The saints and the devotees from the various places were assembled before him.
The scriptures were being read before him. At that time he called for the great amongst the Paramhams. When the chapter of the scripture got over, he said, "The great amongst you may now start the spiritual dialouge since it is only through such talks that one's intelligence can be assessed.
Then swami Prakashanand Swami asked Paramanand Swami, "Please explain the creation and dissolution of Akash. Paramanand Swami tried to reply the question but could not quite do so. Whereupon Shriji Maharaj said, A child as and when develops in the womb of its mother, Akash develops within hollow part of his heart and other limbs, and if dissolves with shrinking this hollowness as the child attains old age. Similarly Akash develops in the body of Virat and dissolves when Virat is released from the bondage of his body. However, Akash who is the supporter to all, is eternal like Prakiiti and Purush and is subject to no expansion and contraction. The creation and dissolution of Akash through Samadhi can be visulised only those, who experience the state of Samadhi.
Then Paramanand Swami asked Swayamprakashanand Swami, "please let us know where Sushumna resides in the body and how it functions outside the body ?" Swayam Prakashanand Swami tried to reply the question but could not do so. Then Shrjji Maharaj said, "The body is the miniature form of
universe. And any thing that is contained in the universe is also contained in the body, but it is in the miniature form. The shape of the body is also like the shape of the universe. Just as there are veins in the body, there are rivers in the universe. In the universe there are oceans, and in the body in the armpits there is water. Sun and moon shine in the universe so they do in the body in the veins of Ida and Pingla. Anything that is in the universe is also contained in the body. The veins leading to the Indriyas in the body have their counterparts in the universe. When one attains perfection or has established control over taste, he reaches the God of water Varunadeva. Similarly when one attains perfection in speech, he reaches the God of Fire Agnideva. When
control is establised over the organ of touch, he reaches the God of wind-Vayudeva. When one controls genital organs, he reaches Lord Prajapatj. And when hands are controlled, he reaches God Indra. And finally when he controls Sushumna which resides in the heart and which is stretched over Brahmrandhra in the region of head, he reaches the fire Vaishwanar which is the presiding qeity there and which resides in the Shishumat Chatra. Then the divine path stretching from Brahmrandhra up to Prakriti Purush is revealed before him. That Luminmious divine path is the
Sushumna of the universe. This is how Sushumna within the body and outside in the universe is described.
Paramanand Swami then asked, Swayamprakashanand Swami, "Which of the three states, viz waking, dream and sleep, fades out first? Swayamrakashanand Swami could not reply the question. Shriji Maharaj then replied, "When during the waking state, a devotee has focused with devotional
love his Chitta Vritti on God, the waking state of the devotee fades out first, then the dream state fades out and ultimately the state of deep sleep. Again when meditating upon God through the mind, a devotee successfully concentrates his mind on God, the first state to fade out is the dream state, then the waking state and then the deep sleep state. A devotee attached to God
with exuberance of devotion when he attains the state the Upasana, the first state to fade out is the state of deep sleep, then the waking state and finally the dream state. This is the reply to your question.
Again Swayamprakashanand Swami asked Paramanand Swami, "How are Jnanshakti, Kriyashakti and IChhashakti the fundamental attributes or mode of God, Visualised in him? Hearing this question, Shriji Maharaj smiled and said, "Though you ask this question even you may not be knowing
its answer." Then, further he said in reply, "The fruits of the actions performed in the dominance of Sattvaguna is the waking state and when one performs the action under the dominance of Rajas brings the fruit of dream state similarly the action in the dominance of Tamas attracts the state of deep sleep. When a Jiva is in the state of deep sleep he is in the state of void and has the consciousness of a stone. He is devoid of all the understanding either br his greatness or smallness or of his caste, stage, name, form etcetera. The void so created sublates his knowledge and makes him oblivious of his being whether he is a human beeing or a demi-God or a child or is old or pious or devil. When the Jiva is redeemed to such stone consciousness as a result of
his Tamasic karmans, God inspires within him the knowledge of his self. The faculty with which this inspiration of knowledge is transfused by God is called his Gyan Shakti. Again a Jiva so inspired is activated by God to perform actions. The faculty awakend by God within a Jiva for performing actions is called his Kriya Shakti. Finally in such a state of stone consciousness, the
Jiva is awakened by God and it desires. ThIS faculty given by God which inspires a Jiva to desire is called his Ichha Shakti. A Jiva who enjoys the fruits of his Karmas in his waking state, dream state and deep sleep state can not enjoy them independently. God, who is Karma - Fala - pradata- the giver of the fruits of Karma - enables him to go through these three stages according
to his Karmas. A Jiva, when he is in the state of waking, then even if he desires to go into the state of dream, he cannot do so, since God - the giver of the fruits of actions - holds his Vritti. Again if he desires to go from the dream state into the state of waking, he is unable to revert to the waking state, nor can he go into the state of deep sleep. It is only when, God helps him to go through these states according to his Karmas, that he can enjoy these fruits of his Karmas in the three states. But in no case can a Jiva by his own will enjoy the fruits of his Karmas. This is how the meaning of Gyan Shakti, Kriya Shakti and Ichha Shakti of God is revealed before you.
Thus Ends Vachanamrit : Gadhada First - 65.
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