"Nitya"

   Every day and every night of the shukla paksha and krishna paksha has a Deity, adhishtaatru devata and the names are to be taken with the respective bija mantra for upasana. The knower of the 'nitya' is said to conquer 'Time' (kaala), get kaala siddhi. The nityas emerge from the waxing and waning phases of moon (chandra kala); these are now the 'eternality', 'nityas'. This enlightenment is the ultimate goal of all humans, but rarely understood!  All differences dualities and divisions are offered to Devi ‘lalitAtripurasundarI’. Now there is nothing called inside or outside, the air or water in the pot is merged in the air or water outside when the pot is broken. The same is the case when the curtain or the mind screen is removed! Even the knowledge, intelligence that removed the curtain or the cause of this unity is offered to the Devi as the mandasana, the seat. The unity of Shiva and Shakti, i.e., Prakasha and Vimarsha, is offered to the supreme Deity AdyA Shakti Devi Maa as “arGyam-pAdyam” (water of ablution) to cleanse Her feet as a symbol of our devotion and submission. It is such a state where even that supreme ‘Bliss’ is offered back to the Supreme Self. And, thus nothing remains as the upasaka (spiritual seeker/ worshiper), upAsana (worship), or the upasita (worshiped). The absolute state of ‘sat’, the ultimate seat of ‘satyam’ or the potent force (Kameshvara’s creative Intelligence, Force, Jnyan/Light and Energy/Shakti) - the ‘sat’ aspect, is returned, offered as a seat to Devi.

    Here, what descended as Paramashiva, the ‘cit’ aspect or Consciousness, is also returned in the form of Upasakas worship, puja, and thereby, nothing, absolutely nothing remains! Dhruti (firmness of mind) and samyama (complete self-control) of mind becomes an offer of flower to Devi. When the Consciousness is also offered to Devi as dhoopa-deepa-Arti and naivedyam- the end of the entire upasana, there ensures ‘nirvana’.  This is antaryaga. Upasana in antaryaga, i.e., contemplation or meditation mode one comprehends the abstract as real and tangible. Since God is both immanent, as well as, transcendental one can visualize God in transcendental state through Transcendental Meditation.

    This mode of worship through antaryaga (inner visioning through chants) is superior to worship of idols in bahiryaga (external rituals). It is the feeling, the inner experience of the thought that becomes a fact as revelation or realization, 'bhavana' is considered to be the sublime form of worship for attaining ‘jivanmukti’, liberation, even while living. One need not wait till the end of the life or end of the yuga for final redemption. The upasaka will attain to moksha with the knowledge of oneness, unity consciousness (Samyak- prajnya).

   yas tu sarvANi BUtAniAtmanI EvAnupAyati

   sarvaBUtESu cAtmAnaM tato na vijugupsate |

   yasmin sarvANi BUtAni AtmaivABud vijAnatAH

   tatra ko mOhaH kaH,oka EkatvaM anupaayataH ||

                                                            (ISAvAsya upa. 6, 7)

Meaning, “And, he who beholds all beings in the Self, and the Self in all beings, he never turns away from it (Brahman). He does not feel any revulsion by reason of such a view (oneness).when, to one who knows, all beings have verily become one with his own self, then what delusion and what sorrow can come to him who has seen the oneness!”

  Sayujya, tadAtmyata, or Atmaikyata, i.e., ‘oneness ‘or, just being svastha (established in one self) in one’s natural state, is the ultimate goal of the upasakas. The Samayis seek to attain to sayujya (oneness) by Devi upasana (worship in antaryaga) and contemplates the consequential union between the power (Shakti) of the upasaka (aspirant) and cidrupa, dynamic will called Tripurasundari lalitAkAmESvarI (see Bhavanopanishat), the crystallized state of sat and ananda.

    svAtmaiva paradEvatA lalitA | says the Upanishad. lalitA Kameshvari and Kameshvara are one (sAmya) here.

   The upasaka takes recourse to Kundalini Yoga in order to attain to Sayujya. This approach is not suitable for all aspirants. Intense practice of pranayama is required here. Moreover, the exact mechanism of controlled and well directed flow of ‘pranic-shakti’, currents of vital-air-power, is not known. Nobody can explain this process in words, for he will not be an observer at this state. It is a tremendous wind power in the tunnel of sushumna nadi, a delicate pipe akin to the lotus stalk. Moreover, nobody knows the power of the coiled serpent, the 3 and ½ inch coiled dormant power of the tender nadi granthi, and its function of energizing and enlightening the jivatman, once it is activa ted and it rises from muladhara to sahasrar chakra.

    Anyway, Kundalini is summed up here as the energization, optimalization, or quietening of centralization and stop vibration of the ever-vibrant brain cells. Whether it is cooling the brain or heating the brain cells is not clear? Samadhi (sama-dheeh) is really a state of absolute calmness. In sahasrar state, the upasaka is in a state of existential reality of ‘nothingness’, nirvana, shunyata, or a state of ‘dynamic-silence’, full of potential energy ready to explode. It is a state of Absolute abstract, atyantaabhava, a feeling of oneness with Brahm. ‘Brahmn’ is the Absolute and it is ‘Beyond That’, ‘tat’. This is supposed to be a state of non-existence in an existential practical world of loukika or the ‘vyavaharika prapanca’. It is weird to think of it, but real! Volumes of literature exist on Kundalini and these will not bring any experience to the reader in practical life. However, normally everybody experiences this bliss now and then but is not aware of it!