Vihangam Yoga is an ancient meditation technique practiced by Indian forecasters and wise men. At this time, it was founded by Sadguru Sadafaldeo Ji Maharaj. Vihangam Yoga is also known as Brahmavidya , Madhu-vidya , Vidhya in the most ancient scriptures and Vedas in India. " Vihangam " literally means "bird". Just as a bird leaves its base on earth to fly high in the sky, so also Vihangam Yoga allows the Human Soul (Atma) to cut its moorings in Prakriti (the phenomenal world) and manifest it's true and free nature. This knowledge arises from Brahma so that he is also called Brahma Vidya and who has gained this knowledge by practicing it called Brahma Rishi. Through Vihangam Yoga meditation, one can easily increase the energy of his soul to open the "Kundalini shakti" (Hidden Potential in all of us) under the capable guidance of a true Sadguru and attain the conscious state of the Soul, from which he actually initiates the "Supreme Soul ". This is a situation in which the soul is in its own state. It does not stick with Mann (Mind) and Prana - a true form.
Video Vihangamyoga
Pengantar Vihangam Yoga
Vihangam means a bird. As the bird floats in the air to overcome the gravitational force of the earth, so does the awakened Atma awakening in the infinite space of pure consciousness leaving its physical base of body, mind, and intellect. To distinguish it from the usual physical, mental, and spiritual practices, which also use the name Yoga, Veda Yoga is called Yoga Vihangam or Yoga Sahaja.
In Vihangam Yoga, the mind is elevated to its source, Brahma Akshara where it is permanently silent, just as the river loses its identity in the ocean. After the soul is liberated from the bondage of the mind, it realizes its true nature and stops identifying itself with the human body. In fact, the soul then acts as master and guides the mind and body in the preferred way. After realizing the futility of worldly pleasures, which are passed down through the sense organs and objects, he soars higher to seek the Absolute Bliss (Paramananda). So that is the only real meditation of Vihangam Yoga begins, ends in Samdhi, the ultimate goal of Yoga meets the Higher Soul. In this state the soul has attained liberation while in the body itself (Jivanmukti).
The literal meaning of the word 'Yoga' is unity. Vihangam Yoga is defined as Atma's union with Paramatma. This unity is accomplished after Atma breaks free of the shackles of mind and intelligence and reaches a pure state of consciousness. The Supreme Soul is an entity that is fully conscious and is beyond the reach of mind and intellect. The mind and the intellect are silent by itself and activated by the consciousness of the soul. Inert objects can not reach conscious entities, much less united with or join in them. Therefore, physical yoga can not achieve the ideal Yoga Vihangam.
It is the yoga taught Lord Krishna to Arjuna in the famous Hindu Bhagwad Gita Book during the Mahabharata period, about five thousand years ago. This is called Brahma Vidya in Gita and Upanishad.
The divine knowledge of Vihangam Yoga disappears gradually after the Mahabharata period. It was revived by a true mystic saint, Kabir, more than five hundred years ago.
Recently discovered by Swami Sadafal Deoji Maharaj from Pakari village, Ballia District, state of India, Uttar Pradesh (UP). All the knowledge he gained in Samadhi state of Vihangam Yoga has been fully and systematically explained by him in his unique spiritual work SWARVEDA, a book of verses that explains all aspects of spiritual practice in simple language. A detailed commentary has been written by his successor and his son, Acharya Dharam Chandra Deoji Maharaj, and has been published from Adhyatmic Yantralaya, Garhwar; District Ballia, U.P.
The Vihangam yogis today are verifying the experience described in it in just the same way as it did during the Vedic period.
Maps Vihangamyoga
Modern Science vis-ÃÆ' -vis Vihangam Yoga
Modern Science believes in objects perceived by sense organs with or without the aid of various gadgets. The human sense organs are bound by severe limitations. Eyes and ears can see and hear only in a limited spectrum. We know that the eagle's eye or the ears of a dog can see or hear beyond human ability. It is suitable for other sensory organs such as smell, taste, or touch. With the aid instrument, which is being created over time, humans have been able to expand their perceptions beyond the natural human mind and intelligence has also made the conclusions of certain phenomena occurring in the world. This has led to the formulation of many hypotheses over time. These hypotheses have changed since the beginning of civilization and will continue to change until humans are able to realize the truth. Modern scientists have observed that the universe continues to expand and this expansion is thought to be caused by the process of the creation of the universe. Scientists say that the universe will eventually stop growing and then the force of gravity will play its role to reduce it back into a cosmic egg.
Interestingly, scientists have put forward the theory of oscillating the universe, which states that the cycle of creation and, the dissolution will continue unceasingly, the famous Indian concept. What they call 'Cosmic Egg' has been termed by ancient Indian forecasters as Mool Prakriti, who supposedly consists of three basic substances, that is. Sattwa, Rajas, and Tamas. These three substances combine in different proportions during creation, causing various physical objects. This is analogous to the scientific knowledge that the atoms, consisting of physical objects, consist of three fundamental particles known as electrons, protons and neutrons and atoms of one object differing from another only in the sum and combination of these. fundamental particles.
According to modern science, the basic power is four, that is. gravity, electromagnetic and strong nuclear forces and weak nuclear forces, which affect motion in particles and bodies and determine the interrelation between them. What are the origins of these forces? What is it that causes explosions in cosmic eggs? Is there a power in power that governs the movement of stars and galaxies in this universe that can be imagined by the presumption (based on no evidence at all) that there is a galaxy so far away that light, traveling at a speed of three hundred thousand kilometers per second, not yet reached our earth? The scientific method shows the most promise for finding answers to these questions; certainly more of an ancient fantasy-based mysticism.
Our wise men have found answers to these questions. The technique they use is fundamentally different from that used by scientists, and is therefore more of a philosophical development than a description of physical reality. Unlike scientists, they are not trying to develop equipment to bring the universe into the sensory power of their sense organs, nor do they create super computers that are powerful enough to aid their mental abilities. In contrast, ancient spiritualists, who rejected the inquiry into how the universe works, mastered the technique of withdrawing the flow of consciousness from the senses, minds, and intellect and thus, it is said, to realize "the pure conscious form of their true self". The pure form of consciousness of an individual is called Atma or Self, and the state in which it is that Atma (soul) is manifested is called Samadhi (inner meditation). They find that Atma when freed from the shackles of the body and mind has a potential power far beyond the concept of modern science. The knowledge gained after the conscious separation of the phenomenal world in Samadhi state is verified over and over again for a long period of time by a number of great forecasters, called Rishis. They lowered their observations to their followers, generation after generation. These observations were codified in four Vedas and they have not been corrected or falsified by modern scientists. In fact, the more science takes place, the closer to the recording in the Vedas.
The Vedic Rishis are experienced during Samadhi, a primordial being, very conscious and extraordinarily happy. This is called Parama Akshara, Parama Brahma or Paramatma. When Atma integrates with Paramatma, it is able to absorb the quality of Paramatma. The iron ball is inserted into the fire of a furnace into a flame of its own red fire. Similarly, when a fully conscious Atma unites with the unconscious Paramatma, he becomes an all-knowing entity and thus gains complete knowledge of all existence.
The technique of attaining the union of Atma and Paramatma is called Yoga in the sense of the Vedic term (yoga literally means unity). To distinguish it from the usual physical, mental, and spiritual practices, which also use the name Yoga, Vedic yoga is called Yoga Vihangam or Sahaja Yoga. That is the yoga that Lord Krishna taught to Arjuna In Bhagwad Gita's famous work during the Mahabharata period, about five thousand years ago. This is called Brahma Vidya in Gita and Upanishad. The divine knowledge of Vihangam Yoga disappears gradually after the Mahabharata period. The true mystical saint, Kabir, revived it more than five hundred years ago. Recently Swami Sadafal Deoji Maharaj from Pakari village, Ballia District, England rediscovered. All his knowledge in the state, Samadhi of Vihangam Yoga has been fully and systematically explained by him in his unique spiritual work SWARVEDA, a book of verses that describes all aspects of spiritual practice in simple language. A detailed commentary has been written by his successor and his son, Acharya Dharam Chandra Deoji Maharaj, and has been published from Adhyatmic Yantralaya, Garhwar; District Ballia, U.P. The Vihangam yogis today are verifying the experience described in it in just the same way as it did during the Vedic period.
Six Fundamental Entities
"REFER SWARVEDA A SPIRITUAL ENCYCLOPEDIA" The basic eternal existence is six in number. They are, Paramatma or Parama Purusha (The Most High), Akshara Brahma (Cosmic Executor), Atma (Soul), Nitya Anadi Sadguru (Eternal Spiritual Guide), Prakriti (Nature) and Kaal (Time concept). Because they are eternal, there is never a time when they are not there and there will never be a time when they will disappear, and thus they have no beginning and end.
The first four entities are above conscious or alive while the last two, ie. Prakriti and Kaal are incompetent. Conscious beings are those who possess knowledge, desire and action. Of the two irresponsible entities, who lack this ability, Prakriti is inactive and Kaal is unconscious or inert. The form and characteristics of the six eternal entities have been described in detail in the great spiritual work of 'SWARVEDA' from Sadguru Sadafal Deo Ji Maharaj. A brief description of each of these entities is presented.
The Supreme, Being (Parama Purusha)
The highest - Being (Parama Purusha) is omniscient, omnipotent and the base of everything that exists. He is also known as the Supreme Soul (Paramatma), the Supreme Brahma (Brahma), and the Supreme Word (Sar Shabda) and by various other names. He has been described as Sat-chit-ananda ie someone who is eternally present, very conscious and very happy. He is the most subtle of all that is subtle and encompasses every substance, every soul and the whole universe. He is the internal soul of all souls. The universe is only a quarter of Him. The remaining three quarters are pure nectarine bliss. It is eternal, irreversible and indescribable. He has been called the Great Word or the Unique Light in the Vedas. He is God, Support, Illuminator, Regulator and Witness of every activity in the universe.
Cosmic Executor (Akshara Brahma)
That which created, sustained and dissolved the universe is Akshara Brahma. All physical strength and thought and Prana (life force) are from Akshara Brahma. Scientifically, Akshara Brahma is responsible for the 'big bang' in the 'cosmic egg' from which the creation process begins. Movement in particles is given by it. In fact, all the activities in the world are solely that. Thus is the keeper of the world. When Akshara Brahma withdrew his power, all movements stopped and the universe collapsed to a cosmic, modern-day cosmic egg point. That's what we call dissolution. Like the Supreme Being, it is also immutable unchanged and encompasses the whole universe. It functions under the Supreme Command and is limited to a quarter of Him, in which the creation, arrangement and dissolution of the universe takes place.
Soul (Atma)
There is only one Supreme Brahma. There is only one Akshara Brahma as well. But countless souls. Although happiness is not the intrinsic quality of the Soul, happiness has two other qualities such as the Supreme Being, ie. existence and eternal consciousness. However, there are two fundamental differences between the two. First, the consciousness of the soul is limited while the supreme soul is infinite. Secondly, while Paramatma remains in one and the same form with its consciousness does not undergo any change, the consciousness of the soul reaches a different level in the six known countries.
The six states where one of the souls exist are the Hansa Deha (conscious state), Kaivalya Deha (conscious state), Mahakarana Deha (the main cause), Karana Deha (causal state), Sukshma Deha (delicate body) and Sthoola Deha (body dirty). Atma is able to associate himself with Paramatma. In Paramatma associations, the consciousness of the soul increases infinitely and at the same time it is the highest happiness of Him. Thus obtaining all qualities of the Supreme Being. This is the super-consciousness of Atma. Under these circumstances it is possible that the soul can deceive itself to be identical to the Supreme Being. The state of this deceived soul is called the Kaivalya state.
The soul is always a soul that never became Brahma . A piece of iron that fell into the fire became red and started to shine like that. But as soon as it is taken from the fire, it gradually loses the quality of fire and becomes another piece of iron. The Kaivalya state met the same fate. As soon as my Brahma ego appears in the soul, it no longer cares to stay in the zone of nectarine happiness and tends to move toward the creation zone. When this tendency becomes strong, the soul is said to be in a major causal condition, and finally when it actually enters the creation zone, it reaches a causal state. When he wants to enjoy worldly pleasures, he obtains a subtle body, which enters into the mother's womb through male and female union and exits in the real world in a rough body.
The rough body is equipped with five sensory organs (ie ears, skin, eyes, tongue and nose) to receive the sensation of sound, touch, shape, taste and smell and the five organs of action (ie tongue, hands, feet, genitals and anus) functions of speech, grasp, motion, reproduction and excretion. In addition, there are four internal organs, namely. mind, intelligence, Chitta and ego. Of the fourteen organs, the mind is the most important, because it activates and controls all other organs, it is the mind through which the consciousness of the soul flows in various organs of the body. Intellect is blessed with distinguishing power. Memories of past acts and the various desires and inclinations of the soul impressed on Chitta. The ego is responsible for the constant feelings of 'I am the doer' in all the actions one performs. To provide energy for the body and various organs to function properly, the five life forces, called Pranas, act unceasingly in the body. This life force is Prana (respiration), Vyana (blood circulation), Samana (digestion), Apana (excretion) and Udana. The latter gives energy to transplant the delicate body in the mother's womb and also to separate, the delicate body from the dirty body at the end of life. The five Prana as well as the ten external organs and the four internal organs are all present in the delicate body in the form of seeds.
The body roughly passes stages of birth, childhood, adolescence, adolescence, senility and death. 'Death', is the delicate body separation from the rough body. In a rough body the soul experiences different worldly pleasures, short-lived and always followed by misery. It goes through a cycle of love and hate, a love for the objects of fun and hatred for them, which gives pain. It indulges in various actions to fulfill his wishes. Any desire to feed and multiply on other wishes. The asthma in the subtle body takes another birth in one of the millions of species depending on the desires and inclinations of the previous life imprinted on Chitta. This process is repeated indefinitely and the soul finds itself shackled in an endless chain of birth and death. The soul forgets its true nature and identifies itself with its body. When it finds the unbearable and in desperate need to find a way out, the other, the conscious entity, the Eternal Sadguru, begins to guide him in the way of salvation.
The Eternal Sadguru
The Eternal Sadguru is the messenger of Paramatma. Brahma Vidya (Divine Wisdom) comes from Him and he is Lord of the spiritual realm. At the beginning of creation, he was sent by the Supreme Being to the world with the light of spiritual knowledge. His only mission is to awaken the suffering souls of the world from a sleepy state of ignorance by spilling the divine light upon them. He liberates the craving and worth of Prakriti's shackles and allows them to enjoy the bliss of nectarine from the Most High. When the flow of spiritual knowledge from the Eternal Master flows in the human psyche, the status of Rishi or Maharshi is achieved. The knowledge of Brahma Vidya or Vihangam Yoga, found in the Vedic Upanishads, and other scriptures is solely because of him. He has been called as Sukrit Deo, Atri, Jyoti, Aj and Sanatan in the Vedas. He has also been mentioned in the Upanishads as Amanava Purusha (super man). The Eternal Sadguru preaches spiritual practitioners and true devotees in their manifested or unmanifested form. He can take human form when he wants.
When humans become deeply engrossed, Prakriti's seductiveness and tend to deviate from the true path, spiritualism, the Eternal Sadguru appears in the world in human form to save souls. Sometimes he inspires a liberated soul to take on human form and spread the divine knowledge of Yoga Vihangam. The great soul has full spiritual knowledge from birth and is called as Swayam Siddha Sadguru. Sometimes the Eternal Master appears before a diligent yogi and leads him to perfection. A great yogi is given the authority to act as a Sadguru. Like a Sadguru is called Abhyasa Sadguru . There is only one Sadguru at one time period which brings the authority of the Eternal Sadguru to spread Brahma Vidya (Vihangam Yoga or Sahaja Yoga). After the soul has been endorsed by Abadi Sadguru to act as the guiding world (Jagadguru), he can surrender Brahma Vidya's knowledge and authority to pass it on to his descendants or other worthy disciples. Like a Sadguru is called Parampara Sadguru . Brahma Vidya's science can be disseminated from generation to generation, though science is one and the way of achieving it is also one that has been taught and endorsed by Eternal Sadguru.
Knowledge of the phenomenal world, the various sciences and art of the world, is taught by different teachers who gain their knowledge from books or experiences with the help of different Scientific Instruments. The knowledge gained relates to the material universe and the senses. Brahma Vidya or Yoga is knowledge beyond the senses and can not be learned from books or from a Master who has not been given authority by Eternal Sadguru. This flow of knowledge flows from Eternal Sadguru through Sadguru alone. No one can claim himself, Sadguru by the blessings of his vast knowledge or knowledge of the scriptures. The scriptures only hinted at the way of truth, but they could not lift the soul toward liberation from the chains of Prakriti. For this, a Sadguru is very important. He uses the power of his soul to enhance the soul of ideals outside Prakriti. Then only that Yoga Practitioners are aware of their true identity (Atma). Atma is only in a completely separate form capable of worshiping the Supreme Soul (Bhajan). With diligent worship (Bhajan), Atma is united with Paramatma, the ultimate goal of yoga.
Because the impersonal worship of Paramatma is impractical, devotion to Sadguru is the only way to achieve the ultimate goal. Sadguru has no earthly desire, has nothing to gain from his disciples, and therefore he comes to the world to fulfill his mission of helping the candidate to choose the right path and then guide him through yoga practice. The problem, which arose, was a meeting with Sadguru. For that there must be a burning desire to obtain liberation from the earthly shackles (vairagya). Those who seek sensual gratification can never turn in this direction. Once the desire for liberation is kindled, someone searches for a Sadguru.
In the quest one can find a number of half-masters who teach a kind of mental relaxation, which provides mental peace but nothing more. After reaching calm, someone will be trapped. Teachers can not bring more disciples out of it. Some self-proclaimed teachers can show you some miracles, most of them hand-picking, impressing people and getting recognition. There are others who are fluent in the scriptures and get good followers thanks to their knowledge. The soul power of Sadguru is not in it at all. They mislead the disciples which ultimately result in disappointment. Some cheat disguised as Guru, making business from Gurudom. With more such Teachers, the candidate may face difficulties in finding Sadguru, but will eventually find him if he has a burning desire.
Sadguru himself sought fit and searched Atmas. Then there was the meeting of souls and Sadguru gladly led those souls to their final destination. The candidate may not recognize Sadguru but Sadguru may have instructed him in Brahma Vidya's science in his previous life. Sadguru can easily recognize these souls and gladly guide them to the next level. There is no point asking Sadguru for material achievement because it is not a function of Sadguru. He is there to guide souls to reach the Highest Soul, the abode of eternal happiness.
Nature (Prakriti)
All the helpless objects in the universe are composed of a single substance called Nature or Prakriti. The Maya and Paramanu prakriti are synonyms. Prakriti consists of three gunas - Sattwa, Rajas and Tamas, whose characteristics are illumination, activity and inertia or respective slowness. Use (in the context of Prakriti) means constituents and not the attributes as some authors are referring to. The three gunas or constituents of Prakriti are the basic substances, which do not exist independently when no creation, nature or Prakriti exists in the form of a seed (or cosmic egg), called Mool Prakriti. In Mool Prakriti, these three guns remain balanced and do not interact.
Creation begins with a thrill at Mool Prakriti. As a result of vibration, Prakriti gunas combine in different proportions to give, rise to various substances. Each in order to be present in active or inactive form in all substances created. Gunak Prakriti is analogous to the basic particles of atoms. According to science, all physical substances consist of atoms composed of electrons, protons and neutrons in a certain amount. The properties of fundamental particles are similar to gunas. Furthermore, the creation of the universe resulted from the 'big bang' in cosmic eggs, and the oscillating universe theory advanced by modern science, is very similar to that of the great Indian astrologer.
While modern science does not care about the agency responsible for the 'big bang' in the cosmic eggs, the Indian Rishis say it is Brahma Akshara who instills a thrill at Mool Prakriti and thus begins the creation of the universe. In the process of creation, the five basic elements were first created. They are Akasha (space), Vayu (air), Agni (fire), Jala (water) and Prithivi (earth). They are listed here in the order of plural decline and their respective qualities are sound (Shabda), touch (Sparsha), form (Roopa), taste (Flavor) and smell (Gandha). All objects are made of these five delicate elements. Our fifth sense was created to receive five different sensations from the five basic elements. All parts of our body are manifestations of Prakriti, except the mind and Pranas, derived from Akshara Brahma.
Time (Kaal)
Given these two events, we can always say whether one of them happened earlier, later or simultaneously. The concept, in which the chronological order of events is based, is called Kaal (Time). Time is an abstract entity and is understood only through the changes that occur around us. The Prakriti (Nature) undergoes a continuous transformation or change directly from the moment of the creation of the universe until its dissolution. This change shows an unceasing flow of time. Even during dissolution when there is no change, whatever, as it happens, time does not stop there. Like all other conscious and inert objects, the concept of time also lies in the Supreme Being which decides the duration of dissolution based on this concept alone. So time is an eternal entity.
Among the nine types of elements mentioned in the Vaisesika System, the Great Canadian seer has postulated time as a substance. Kaal Shukta finds mentioned in Atharva Veda. It's time under the folding galaxy to move and the entire universe cycling. Time is unconscious or inert . Still many years around the world, more as a means to promote the entire creation zone ruled by it. Birth and death, inhalation and respiration and all pleasure and pain experiences occur in the time domain. The soul becomes free from the wheel of time only when it is freed from the bond of Prakriti with the Yoga Vihangam technique under the guidance of a Sadguru.
The essence of Vihangam Yoga
Yoga has gained recognition and popularity in recent times under the fold of healthy living rather than spiritual attainment. For this purpose a number of Indian yogis are involved in teaching yoga exercises like Asanas and Pranayama. Some forms of meditation and other practices of very new origins are also taught in the name of yoga. Hatha Yoga, Yoga Mantra, Yoga Laya and Raja Yoga are some of the different types of yoga, popular in India. This is physical yoga or Prakritik. They are practiced on the physical level of body, mind, intelligence and Pranas and develop their strengths appreciably. The main purpose of yoga as proposed in the Vedas and Upanishads is to unite the individual soul (Atma) with the Higher Soul (Paramatma). This highest form of yoga is called Vihangam Yoga or Brahma Vidya. The knowledge of Vihangam Yoga has been lost for the last five hundred years and was revived by Sadguru Swami Sadafal Deoji Maharaj in the first half of the last century.
The literal meaning of the word 'Yoga' is unity. Vihangam Yoga is defined as Atma's union with Paramatma. This unity is accomplished after Atma breaks free of the shackles of mind and intelligence and reaches a pure state of consciousness. The Supreme Soul is an entity that is fully conscious and is beyond the reach of mind and intellect. The mind and the intellect are silent by itself and activated by the consciousness of the soul. Inert objects can not reach conscious entities, much less united with or join in them. Therefore, physical yoga can not achieve the ideal Yoga Vihangam. Vihangam means a bird. As the bird floats in the air to overcome the gravitational force of the earth, so does the awakened Atma awakening in the infinite space of pure consciousness leaving its physical base of body, mind, and intellect. Cessation of mental activity has been defined as Yoga Patanjali. This is the definition of Raja Yoga, which stands out among physical yoga. Raja Yoga initiated Yoga Vihangam. In other words, Vihangam Yoga begins where the Yoga King ends. Maharshi Patanjali in his book Yoga Darshan has described eight branches of yoga. They:
Yama
This is a code of self-imposed good behavior in one's relationship with other creatures in general and human society in particular. These include Ahimsa (not hurting any thoughts, words or deeds), Satya (truth), Asteya (not to seize any property), Brahmacharya (celibate in thoughts and deeds) and Aparigraha (not hoarding things outside needs someone)
Niyama
It deals with the purification of one's body and self. These include Shoucha (external and internal hygiene), Santosha (satisfaction), Tapa (religious tightening), Swadhyaya (scripture study) and Ishwar Pranidhana (devotion and surrender to the Almighty).
Asanas
These are various yoga positions, which help keep the body supple and strong. They include different Bandhs and Mudras, which keep the internal organs tight, and help in mind concentration.
Pranayama
This is a practice that involves the regulation of breath. It improves the performance of the respiratory and circulatory systems and helps control the mind.
Pratyahara
This is the withdrawal of the sense organs of the sense object.
Dharana
Manh bandhe so different
Dhyana
It means meditation with uninterrupted attention to the object of concentration.
Samadhi
This is the total absorption of a person in the object of meditation. Here there is a total absence of a person's identity, which has joined in its purpose. At the highest stage of King Yoga or Ashtanga Yoga (eight limbed yoga) of Patanjali, namely Samadhi, the cessation of all mental activity is achieved. Thus it does not achieve the ultimate goal of yoga ie. the union of the individual with the Supreme Self. This is achieved only through Samdhi of Vihangam Yoga.
In Vihangam Yoga, the mind is elevated to its source, Brahma Akshara where it is permanently silent, just as the river loses its identity in the ocean. After the soul is liberated from the bondage of the mind, it realizes its true nature and stops identifying itself with the human body. In fact, the soul then acts as master and guides the mind and body in the preferred way. After realizing the futility of worldly pleasures, which are passed down through the sense organs and objects, he soars higher to seek the Absolute Bliss (Paramananda). This is the only true meditation of Vihangam Yoga begins, ends at Samadhi, the ultimate goal of Yoga meets the Higher Soul. In this state the soul has attained liberation while in the body itself (Jivanmukti).
As stated in the previous chapter, Atma, in the Paramatma association, assumes all of His qualities. In these circumstances if he develops selfishness and identifies himself with Paramatma, he meets his downfall into the Prakriti zone, humbling himself successively to the states of Kaivalya, Mahakarana, Karana, Sukshma, and finally to the rough body. After Atma takes the body it must take action in mind, words or deeds. Various actions are performed by the soul through the mind and other organs, producing fruit and leading to the cycle of birth and death. The law of Karma (action) is inevitable. Any action done must bear fruit, if not in this life, in the life to come.
Karma has been classified as Sanchita (hoarded), Prarabdha (the act of motivating life now) and Kriyamana (actions taken in the present life).
- Sanchita karma is an act done in a previous life, which has accumulated and will bear fruit in the next life.
- Prarabdha karmas are those actions, which are destined to bear fruit in this life.
- Kriyamana karmas will certainly produce its effect in time.
The law of karma explains many riddles of life. Why is the person born with a silver spoon in his mouth while the other is in a tragic state? Why are two people born from the same parents raised in the same conditions will be so different in life? Why do newborn children behave differently? Why are two identical twins having different properties? Because different spirits in different bodies must reap the fruits of the actions performed by them in their previous lives. There is no way out of it. Nothing, that happens by chance. The orderly manner in which the vast universe is run can not simply be a coincidence or an independent event. The High Soul is the great coordinator and judge who leads all events in this world and beyond.
The Three Gunas of Prakriti-Sattwa, Rajas and Tamas bind the soul to worldly action. The more fun he is in Prakriti, the less he realizes his true nature and his separate identity from mind and body. Souls that wander from one birth to another are driven by the three Gunas Prakriti and the law of Karma. As soon as there is a burning desire within to be freed from worldly slavery and it is subject to all humility to Sadguru, the reverse journey from the soul to the actual dwelling begins. With the practice of yoga under the guidance of a Sadguru, there is a gradual and consecutive detachment of the soul from Prakriti and he returns to his own conscious form. Then dedicate yourself to the Most High and achieve the ultimate happiness.
In the first stage of yoga practice, the soul releases its consciousness from the outside world and associates itself with a subtle body. In the next stage of mind, intellect and Prana are abandoned and then there is dissociation of the delicate body as well. Furthermore, the soul separates itself from all its relations with the three Gunas Prakriti and then the causal body is separated from it. In this state of yoga, the soul gains unlimited strength and brilliance. To achieve peace and happiness, the soul must be free not only of physical association, but also from the latent impression of this association.
When the earthly impressions of the soul are deprived and annihilated in the next stage of yoga, there is the separation of the state of Mahakarana. The yogi can now sit firmly in unbroken and unbroken Samadhi and gain the blessings of the Most High. In Samadhi Souls obtain the quality of Brahma because his relationship with Him is the same as an iron ball obtaining the properties of fire when it is associated with fire. In this state the feeling of 'I am Brahma' develops in the soul. This is the state of Kaivalya. The ego in this soul is due to ignorance and is the main cause of its fall. So this ego should be thrown through yoga practice. In the state of the highest yoga, the feeling of the relationship between the soul and the Supreme Being as a master and servant develops. The soul then reaches the purest state of Hansa Deha. In the state of Samadhi, yogis dive in the infinite ocean of the highest happiness while living in the body, which is the main goal of yoga.
Vihangam Yoga, also known as Sahaja Yoga or Madhu Vidya, is an ancient science, a conscious entity described in Vedas, Upanishads and Gites. This is the only art or science of yoga known by the Rishis who practiced and taught their disciples for centuries. With the time lapse of science disappears and then fragments of yoga comes in the form of King of Yoga, Hatha Yoga, Kundalini Yoga, Karma Yoga, Bhakti Yoga, Gyana Yoga, Laya Yoga and a number of others. When the soul becomes associated with Prakriti, the related thoughts and senses, different views and ideas emerge that have spawned various yoga and distortions. Vihangam Yoga is the mother of all these branches and can only be taught by Sadguru who is empowered by the original Sadguru, the conscious forces described in the Veda as 'Messenger', Sukrit, Atri, Amanava Purusha or Munindra. While a number of Teachers have appeared, teaching various yoga, claiming the benefits to the practitioners, only Sadguru of Vihangam Yoga claimed to take a liberated soul to the Supreme Soul, Paramatma.
Hatha yoga, through various Asanas, Pranayama, bandh and mudra aims to awaken Kundalini. This is accomplished in Vihangam Yoga in no time because the knowledge of the eight Chakras or Psychic centers in the body and Kundalini becomes clear with this short yoga practice. Hatha Yogi may require long training to achieve the same result. Yoga Mantra and Yoga Tantra relies on repeating certain code words as a Mantra that absorbs the practitioner's mind so deeply that he forgets the world but they are all done on a mental level that is part of Prakriti and remains with Prakriti. Vihangam Yoga begins by concentrating the mind but gradually taking the mind up to its source, Akshara Brahma where it loses its grip on the soul. It is only then that the soul becomes free to abandon Prakriti's shackles and ascend to his master, Paramatma. With mental acrobatics, arguments and discussions, it is not possible to free the soul from this enslavement. Only by manifesting the true nature of the free soul and master that the ultimate goal of Yoga is fulfilled.
Karma Yoga, Bhakti Yoga and Gyana Yoga are a small part of Vihangam Yoga. They automatically come to Vihangam Yogi in one lot. In fact, with full knowledge of the reality of Atma, Paramatma and Prakriti and their qualities, whatever the liberated soul does is Karma Yoga and its devotion to the Paramatma of pure consciousness is the true Bhakti Yoga. Discussions and arguments about the Superiority of Karma, Bhakti or Gyana Yoga are mere mental exercises, which do not carry further candidates. Educated scholars have written many volumes but they are only mental giants and do not develop souls. The soul, who has realized the truth, knows and practiced these three Yogas and has no doubt in his mind about these different Yogas and therefore does not enjoy this discussion. He is a Gyana Yogi, a Bhakti Yogi and a Karma Yogi, all in one.
Gyana Yoga or Yoga Knowledge
One of the ways in which the unity of the individual soul with the Higher Soul can be achieved is Gyana Yoga. Gyana means the realization of the true nature of the Supreme Soul, the individual soul and Prakriti. Knowledge as we usually understand it, consists of ideas that are assimilated by the human mind through the various sense organs, eyes, ears, nose, ceiling and skin. This can be obtained through direct contact with world objects or by narrated by a credible person who has first-hand information.
In modern science, various gadgets are used to gather information, which can not be obtained directly through the sense organs. With all the help that is available today or what scientists, may find out later, the information we collect is all about the inert matter of the universe. We may succeed in gathering all knowledge of the inert matter world but the conscious elements can never be known by using inert instruments. Only conscious entities can investigate the conscious. Although the consciousness of the Supreme Soul includes all matter, inert and also conscious, it can only be known by conscious entities such as the individual soul. Thus, complete knowledge (Gyana) is not possible through the sense organ, mind or intellect. They are able to know only the material universe. The conscious elements like Atma and Paramatma are subtle capable of having complete knowledge.
The Atma (individual soul), although it activates, and illuminates the mind and sense organs, has said so, forgetting its potential and losing its subtlety in relation to the inner mind, body and intelligence. It has the property of identifying itself with the individual mind and through it to the organs of the body. He takes part in various actions and must bear the fruit of action. When the mind leads to a pleasant act, as a natural sequence, it takes part in the painful part of its effects as well. Thus carry the burden of this action from one body to another by the non-negotiable law of Karma. Thus, Atma continues to identify himself with different forms of being and is unaware of his nature. In this state he lacks the capacity to understand the true character of the Supreme Soul which remains an unknowable and incomprehensible entity as explained by different verses.
When Atma is aware of her true nature free from the mind and body, in the form of uncompassioned consciousness, she is sufficiently capable of understanding the Supreme Soul which is always in its pure form unaffected by mental actions and processes despite all of them. In this pure state, Atma gets the true knowledge of the phenomenal world as well as the observer. This is the process of Gyana Yoga. The complete knowledge of the phenomenal world with all possible scientific means makes our knowledge incomplete. In all this way, the conscious field is not touched at all even though its presence can not be denied in the phenomenal work of the world. The final step in Gyana Yoga is, therefore, to liberate Atma from compassion by an ever-volatile mind. Different yoga systems aim to keep the mind at ease. This can be achieved by different concentration methods but this achievement is only temporary. The mind returns to activity as soon as concentration ends and tends to walk towards the object of sensual satisfaction. Only when the mind is brought to its energy source, Akshara (Hiranyagarbha), that he is calm and then only the Atma can liberate himself from his connection with the mind. The Atma in his pure state of consciousness, then, is able to understand the true nature of the Supreme Atma as well as the phenomenal world and gain true knowledge (Gyana).
Gyana Yoga has different meanings in different schools of thought. One school begins with the assumption that the Almighty, Immanent Soul is the only reality and the rest is an illusion, Maya. According to them, the individual soul does not exist and so does the universe. In that case we must deny whatever we feel by our senses or our own intellect and existence. If we are already Sat-chit-ananda, there should be no illusions or suffering that are as real as the palms of our hands. Why does the Supreme Being who knows all have an illusion at all? Maya can only happen to the soul that is not omniscient. To perceive ignorance to the Supreme Soul of the Almighty is a denial of His power. If the individual soul is supposed to be just a lump of the Supreme Soul, it must have all the qualities of the High Soul just as a drop of water has the same trait as the river from where it was taken. In fact we find that the human soul suffers from the pleasure and pain that so long attached to the body. A piece of sat-chit-ananda should not suffer any pain. In that case every effort to reach the Supreme Soul should be meaningless and all concentration and meditation become useless.
Another school of thought practice that rejects everything that is felt through the senses and through the process of self-hypnosis tries to build the unity of the soul with the Higher Soul. It is a pure mental process. The effects of self-hypnosis may be temporary but yoga aims for the permanent release of the soul and its attachment to the source of eternal happiness, Sat-chit-ananda.
Our mind and intellect must be used only to achieve the possibility of existence of reality. The vast universe in which we do not know even a small, regular movement occurs in distant stars and planets for centuries, pointing only to the conscious forces that encompass, regulate and encompass them all. There is no name that explains it adequately but the process can be felt in us as long as we are aware of it. Otherwise, what's stopping someone from committing a crime for the first time? What prevents the horse from stepping on the frog in the street?
The mind and the intellect have limited capacity and have not been able to understand the extent or subtlety of the Supreme Soul. Our wise men have experienced the Almighty Soul during the stage of Samadhi when they have left their minds and intellect behind.
The individual soul is an entity separate from the Higher Soul and must strive to achieve the ultimate goal, Sat-chit-ananda. This, the soul is unable to know through the medium of mind and intelligence intended to work in a phenomenal world only because they are part of Prakriti. Gyana Yoga or knowledge of the various conscious souls when it has broken the shackles of mind and intelligence and has become able to reach Prakriti. The soul must realize its true nature first before knowing the Higher Soul and after he knows the highest Soul, he knows everything about Prakriti also which is covered and covered by the Supreme Omniscient.
Bhakti Yoga Or Yoga Of Devotion
From the days of early humans had worshiped one god or another. Usually a god is one, who should be strong and capable of committing crimes in humans. Strong natural forces such as sun, river, fire, wind and rain are worshiped at certain times by different rituals. Animal sacrifice is common as a way to reconcile these forces. The idea behind these rituals is to keep the gods defused so that their anger does not cause harm to humans. Great thinkers, with their sensory senses and observations developing from the work of nature, come to visualize the omnipotent power, which not only governs the workings of nature, but also affects the workings of living beings. They are also involved in sacrificial ceremonies and using food and animal goods as offerings. Some thinkers like Mahavira and the Buddha rebelled against animal sacrifice and priestly domination at the time and taught non-violent doctrine and correct behavior, eliminating any type of sacrifice. Instead they emphasize the humble character and simplicity in one's life. The followers of these saints began to worship their idols with all the devotion. Since then idolatry began as a common practice. Humans began to form their god according to their imagination and confer all power on these gods. The real nature of the omnipotent power everywhere behind the workings of the universe is beyond the ordinary human conception and therefore the devotion to the various forms of god continues. Even those devotional practices have one virtue. They reduce one's selfish tendencies if practiced sincerely and not as a mere ritual. Beyond this virtue, little else can be achieved as well as the qualities associated with devotion like Bhakti. Their idols and images and the qualities associated with them are the projection of the human mind and not the representation of reality.
Except for the true nature of the Supreme Soul, the individual soul and the phenomenal world (Prakriti) are known, every devotion (Bhakti) is a delusion. So Gyana Yoga with which this knowledge is gained is sine qua non for the practice of Bhakti Yoga. On the other hand, Gyana Yoga without Bhakti halts the progress of individual souls at a certain stage of development. This stage is known as Kaivalya Sharir when the soul has not let go of its egoism and identifies itself with the Great Soul proclaiming "Aham Brahmasmi" (I Brahma). The soul will likely fall at this stage again into the fold of Prakriti. The liberated soul (Jivana Mukta) must remain in close contact with the Higher Soul to enjoy eternal happiness (Parama Anand). The individual soul in its inherent character must remain as a faithful servant of the master of the highest soul. This can not be achieved without Bhakti and unwavering devotion. Thus Gyana Yoga and Bhakti Yoga go hand in hand. Bhakti Yoga without Gyana Yoga is a mere fantasy and Gyana without Bhakti is incomplete Yoga. Bhakti is the most common form of worship or prayer practiced in the world. Usually an idol, image or symbol, which is adored in nine ways ie. by hearing divine attributes, singing His glory, remembering God Almighty, devotion to His feet, His worship, His praise, thinking that He is the Master and worshiper in the role of friend and surrender fully to the symbols worshiped. All this leads to the annihilation of the worshiping ego by the way he attains peace of mind.
In the Gita, four types of worshipers are described. First of all those who are in distress and seek the help of the second divine, those who long for wealth, the third are those who seek the truth and the fourth is the man of self-realization. Of the four, the last, Gyani has been described as the best. The other three also get what they want with genuine devotion and effort but it is a self-conscious soul that becomes closest to the Higher Soul and it is only possible through the medium of Gyana Yoga. The best performance of rituals can divert the mind from worldly concerns for the moment. A true worshiper does not forget himself or the High Self for a moment and enjoys full happiness all the time.
Karma Yoga or Yoga Action
Karma, in the same language, means the actions performed by the individual soul because of its contact with Prakriti and Gunas. The tendency of all Karma is to bind the soul to Prakriti so that the soul becomes increasingly attached to Prakriti. The embodied soul has five coverings or Koshas. The first is the Annamaya Kosha made from the body's dirty matter, which is formed, from the food we eat; the second is Pranas Kosha is made of prana in the body that is less dirty than the outer body. The third is Manomaya or the mental veil that is more subtle than the breath. The fourth is Vigyan Maya Kosha or intellectual veil. The last one is Ananadmaya Kosha or bliss sheath, which is the most delicate body shape.
Karma affects all cover according to its nature. Since the soul is eternal, life is a sustainable existence. When the body dies, the subtle body of the soul like Sanchita Karma or Prarabdha Karma performs unfulfilled actions. The next body that the soul needs to pick Prarabdha Karma fruits. It indulges in Karmas further with body and mind, Kriyamana Karmas, a fruit that also must reap either in that body or in the body of the future. No action is taken in connection with the mind and body, which produces no fruit. In spite of all, the attempts made by the human mind to act without wanting the fruits of the actions, desires and passions associated with the mind prevent it from unbounded action. Three Gunas Prakriti forces him to cling to the craving for the fruits of action. Only when the mind is not the guiding force behind action, unrestricted real action can be done. Only such actions do not affect Koshas or the different layers that cover Atma and no Kriyamana Karmas accumulates. The Prarabdha Karma, to satisfy the soul which one takes on a particular body, must be passed. There are still remnants of Sanchita Karmas, which must be carried by the soul. When the soul realizes its pure free form by Gyana (knowledge of reality), Sanchita Karma burns and the liberated soul becomes free of all five Koshas (the material body layer).
There is only one way in which this liberation of the soul can be attained. This is the way Sahaja Yoga or Vihangam Yoga or Brahma Vidya. This yoga practitioner must learn the art of selfless service and action (Vikarma). The mind, at the same time; must be tamed to be steady and unshakable. This steadfast mind must be lifted from the bond of Prakriti by a Sadguru. Once the mind is lifted, it blends with its energy source, Akshara or Hiranyagarbha. When the mind is lost in its source, the soul (Atma) is freed from the shackles of the mind and becomes free to ascend to the Higher Soul. This is the stage of Jivana Mukta of the soul. Now the soul can act with mind and body on its command (Akarma). It is only in this stage of development that unbounded action (Akarma) can be done. These actions are free of any desires and desires and are performed solely for the good of other souls. Mukti (freedom) or Nirvana does not occur after the death of the body but within the body itself. This may not be possible in one life but the practitioner of Yoga Vihangam brings experience through the subtle body to the next life where it begins at the point it leaves the body before. Sadguru is immortal and gives him further guidance. Thus the achievement is never lost.
The performance of unbounded acts (Karma Yoga) is not possible unless Atma (soul) frees himself from Prakriti's shackles by Brahma Vidya or Vihangam Yoga and becomes Jivana Mukta. Then he exercises complete control over the mind and body and is free of all selfish desires or desires. This resort is just a good act called Karma Yoga. Freed from all fetters, he becomes stronger than ever and is able to perform activities far beyond the abilities of ordinary people.
We read and hear great men of the world are described as Karma Yogis by their admirers. They are usually workaholics who work for hours just to earn more money or fame. Their insatiable desire drives them to work hard. They only do Sakama Karma. There are others who are devoted to social work. They are of course a boon to society and they are loved and respected by the people and for that reward they work hard and even neglect their health and comfort. Much of what they want to be unselfish, this desire lurks in the kind of action it brings to pieces whether it is voluntary or forced by circumstance. It is true that no one can remain without engaging in some action, mental, verbal or Prakritic. Satoguna, Rajoguna and Tamsoguna force humans to enjoy the activity. In this helpless state it is best to choose action, which has more Satoguna than Rajoguna and Tamsoguna. With such actions, one moves on the right path of liberation. Such actions are called Vikarma. It is only when the soul stands as an observer and thinks of all the actions performed by the Gunas influence of Prakriti which is not attached to the fruit of action and can be called Akarma Yogi. This is possible only after self-realization.
Thus we find that the three yoga of Yoga Gyana, Bhakti Yoga, and Karma Yoga are not three paths to reach sat-chit-ananda; except for the fact known by Gyana Yoga, it is not possible Bhakti or Karma Yoga. The attainment of full knowledge leads automatically to Nishkama Karma and the innate nature of the individual in relation to the Supreme Soul who is a servant and lord, full knowledge is possible only by unwavering devotion (Bhakti Yoga) to Him.
Vihangam Yoga Practice
As we know, the different minds and organs themselves are inactive. The power of consciousness in the soul activates the mind and through it various organs. In a conscious state, this power flows into a phenomenal world and gives us knowledge of the world. The five sense organs, eyes, ears, nose, ceiling and skin and the five organs of action, hands, feet, speech organs, excretion and generation are all activated by the mind and so are the three intellect organs, chittas or memory cells and ego. Once the mind is fixed, its outward flow can be consciously controlled.
According to the Rishis or scientists of ancient Indian philosophers, perfect knowledge of all existence, inert and conscious, can be attained when one has obtained the god's eye from pure consciousness after dissociation of all physical attachments such as, mind, intellect, Prana or life and body power. Therefore the power of consciousness must be deliberately deliberated into its origin. On the inner journey of consciousness to its origin in the mind must first be controlled so that it may not be able to remove the power of our consciousness.
When we wake up the mind lies in front of the eye almost all the time. So in order to control the mind, the radiation of consciousness flows out through both eyes must be unified at the point where they can converge into a single beam. Spiritual scientists from east and west have emphasized the main need of this practice. " The light of the body is the eye, and if your eyes are singular, your whole body will be full of light " -St said. Mathew in the Bible (6: 2). Swarveda (1/4/30) says, " Combine the light of the consciousness of both eyes into a single light, then you will rise and there is no other way. The benefits a person gains with this practice vary. The mind is calm and relieved of all kinds of tension and anxiety A person gets a color vision of the five basic elements of nature, earth, water, fire, air, and space Breathing becomes slower, increasing longevity Practitioners become happier with enthusiasm bigger ones to work.
After the mind is controlled by external flow through different organs, it is brought to a point on the forehead which is a tri-junction of three channels - Ingla Nadi (through the left nostril), Pingla Nadi (through right nostril) - and Sushumna Nadi in the middle. Swami Sadafal Deoji says in his Swarveda (6/2) that " at the crossroads of this three drains the water of divine knowledge, which purifies the mind from its stains and delivers the warmth of glass to it." In the Bible John describes this experience in the following words: "And they shall see his face, and his name is on their foreheads And there shall be no night there, and they need no candles, no light from the sun, for the Lord God gave them light. "(Revelation 22: 4 and 5). There's a lot of fun on this second level in the journey of consciousness. The mind is calmed and moves deeper inside. The yogi hears a resplendent sound like 'Om' and sees a calming and pleasant light. He felt at peace and began to gain a vision of the inner world. His mind was elevated to a much higher level than the common man and became capable of achieving many divine powers.
After perfection at this level, consciousness is brought to a point at the top of the head called Brahma Randra or the Tenth Gate. This is the gate where the soul enters the human body. John in his Revelation has mentioned the experience of this gate as follows: "Behold, I stand at the door and knock, if any man bore my voice and opened the door, I will come to him and will get him and be with me. > "(Revelation 3:20). In Swarveda (6/2), Swami Sadafal Deo Ji says: "The deep concentration at the tenth gate has awakened consciousness from sleep. " He further says, " The Tenth Gate is very secret. This is the gateway to the happiness of Madhumati or Brahma Vidya (science of Brahma) Without the grace of the Sadguru, no one can pass through this gate and obtain the illumination of Brahma Akshara. concentration at this level, full control and conquest of mind and the life force (Pranas) is attained.The body, Prana and mind join together.When we move in this direction, we continue to separate consciousness from body, Prana and mind.
Upon opening the gates, consciousness is drawn at a certain distance from the crown of the head by the science master, Sadguru, where thoughts and Pranas dissolve in their origin, Akshara Brahma. Here the consciousness of the soul is separated from its physical chaff. This is Akshara Brahma, which controls the creation and dissolution of the universe through su
Source of the article : Wikipedia
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