Atanu was subjected to rigorous training in asan, pranayam and pratyahara of regular yoga so that his psycho-somatic strength could be increased to the level required for handling the energy of rising kundalini. To hasten the pace of preparation, Shiv briefly switched over the training to hath (force) yog, the system of physical techniques supplementary to regular yoga.
After firm grounding, Atanu was initiated in actual act of awakening of kundalini. He was asked to initially practice a simple technique of breathing through alternate nostrils, which Shiv called Ida - apan (cool and passive) breathing through left nostril, and Pingala – pran (hot and active) breathing through right nostril. This breathing practice was taken to crescendo, gradually purifying and opening Sushumna, the middle channel, readying for rise of the kundalini energy.
The pran and apran breaths by the time earned so much strength that they hit forcefully the kundalini lying dormant at the base of the spine. The hitting caused awakening of the kundalini and it moved with great gusto (spiritual energy) upward the readied and purified sushumna channel. The kundalini energy moved ahead like a white shaft of light and traversing various stages en route, reached the crown where it turned into pure enlightenment. Atanu’s face was beaming with a glow of accomplishment. The awakening of the kundalini and the resultant inner transformation in Atanu was visible to none other than Shiv.
Shiv let Atanu remain in samadhi for a few days at the Sadhna Kendra. When he awoke from Samadhi he appeared unhinged, bewildered over new-found treasure trove. He bowed down to Shiv’s feet and wept bitterly, talking hysterically about the experience. Considering that the heat of new-found energy was quite heady, Shiv asked him to move loosely for some time before finally returning to the Sadhna Kendra.
After some days, the information about Atanu reaching Shiv were quite disconcerting. Atanu was said to be behaving like a madman. He roamed in the streets of Kashi, talking incoherently and singing about things incomprehensible. Children would follow him in frenzied procession, and elders would ignore him. Some blamed Shiv for experimenting on him and causing madness to him. There were many who treated him as a highly realized soul who could achieve enlightenment by the grace of Shiv.
Unconcerned with what people said about him, Atanu delighted in his whims, singing without rhyme or reason about things which were weird to people. His songs were raw and rustic, composed at the spur of moment without bothering for metre or rhythm, adding one line after other and sometimes repeating one line umpteen times like a refrain. One such song reported to Shiv was something like this:
“I slept coiled in my cozy bed
in the basement of the house
which has got ten gates.
Ten sturdy santries man the gates
letting none to come and go.
There is a ropeway from down to up
in the middle of the house.
Two messengers came running
from my lover at upper crust,
and hit me hard to awake.
I ran very fast along the ropeway
to reach him there, where
great celebrations were going on,
where bands sounded unhurt,
where a huge lotus with thousand petals
was hung upside down emitting
streams of nectar on the
people who had assembled.
I saw the whole, nay, the whole universe
had arrived there for merry-making.
My lover held me in his embrace.
None other than me can see him
or the people there.
I could see only because I was fortunate
to have sought refuge at the feet of Shiv,
the ultimate Guru, who had mercifully
blessed me with a divine vision.”
Shiv smiled mysteriously to the astonishment of the reporters. He could understand that people could not be blamed for ridiculing Atanu. They didn’t know what he was talking about. How could they know that Atanu was lending a voice to kundalini? But, Shiv was dismayed that his objective to transmit the technique for the well-being of humanity was unfulfilled because of Atanu’s apparent insanity and self-indulgence.
Shiv decided to teach the technique to Parvati. This time he was cautious against any hurry, letting Parvati to take her own time in learning the technique. Parvati herself being an already realized soul and epitome of Shakti, the power, did not take much time in achieving the awakening of kundalini.
10.3
Shiv was disheartened over Atanu’s misdemeanour and ridicules heaped on him. He was anguished over insinuations targeted against him by the people. It was disconcerting for him that his wish to launch plans for people’s spiritual advancement was shattering. He was not content with initiating Patanjali in yoga and Parvati in kundalini awakening. He had wished to have picked up persons from common masses, particularly from the subaltern, and turn them into spiritual giants through his techniques of self-enlightenment.
Shiv embarked on analyzing Atanu’s case. He admitted that using hathyog to hasten Atanu’s progress was a mistake as it was too much for him to bear. He also factored in how Patanjali, despite his disciplined demeanour, faced huge difficulties in controlling his straying thoughts. He recollected how desperate he was to get Patanjali accomplish the task quickly. He revisited his analysis of human nature. He visualized what hurdles and obstacles an ordinary human being could face on the spiritual path. He was disconcerted how difficult, rather impossible, it was fir ordinary people to overcome them. Nevertheless, he persisted with his efforts. He wished he could devise some tool, yantra, to help people achieve niyantran, control, on their straying thoughts.
One day, while sitting at the Ganga ghat, Shiv’s mind was engrossed in contemplation on his mission of life. When the thoughts grew cumbersome, he, in an attempt to lighten his mood, started playfully drawing some lines on the ground with the point of his trishul. He happened to draw a triangle. He was amused over the drawing. His eyes were stuck for some moments to the drawing. He was amazed that the triangle was betraying some meaning. He persisted gazing at the drawing and realized that the triangle, which was upward-facing, was reflecting some warmth, evocative of fire and manliness. Immediately, he drew a down-facing triangle and attempted to make out what it was telling. To his surprise, this triangle was reflecting coolness of water, resonating female character. Promptly he united the two triangles, one upon other, their points facing opposite. He saw that it was a hexagon. He felt that it was revealing the secret of creation. When he further attuned himself to the diagram, he realized that the upward triangle was emitting cosmic energy, while the downward triangle was ingesting it, and in their union the hexagon was cavorting for creation. The whole spectre filled Shiv with a high-voltage spiritual energy, and he saw a small bindu, point, at the centre of boisterously whirling hexagon. Shiv’s consciousness fixated on the bindu, which shone still amidst the commotion of the gyrating hexagon. The resplendence of the bindu instantly established connection with Shiv’s Third Eye through a glittering glimmer, and he was pulled to the core of the Absolute Consciousness. This lasted for a whole day and night.
Subsequently, Shiv shared his vision with Parvati, who insisted to undergo the process to experience herself the said bliss. Shiv repeated the process for Parvati, this time consciously drawing the two triangles and conjuring the hexagon. Simultaneously, he kept explaining the hidden meaning of the drawings and invoking the vision. Soon, Parvati, along with Shiv, sighted the bindu and was pulled into the state of Super Consciousness. They remained there for some time. When they came out of the vision, Shiv’s happiness knew no bound as he was convinced that others, like Parvati, could be initiated to that method of arriving at enlightenment.
Next, he experimented with the method on Panini, who also, though with some difficulty, succeeded in the accomplishment. In the next phase, Vishwakarma, the resident architect; Kumbhaj from the faculty of engineering, and Atri of Vedic Studies were chosen for initiation
in the method. They, being intellectuals, had difficulty in perceiving what the triangles and the hexagon were claimed to be betraying. When they were impressed to see through the eyes of faith rather than those of mind, they attempted afresh, but with only a partial success. They were, however, unable to have the vision of the bindu. Nevertheless, they were thrilled that they felt immense joy and strength as if their energy-level was shooting up tremendously. Even their partial success encouraged Shiv to take the method to the public.
Shiv called a meeting of the first five initiates to discuss how to take the method to the common people. The method was first named Yantra as desired by Shiv who emphasised that the name should give the sense of a tool used to exercise niyantran (control) on the straying of the mind and to help it yoke to the Super Consciousness.
Atri came up with a suggestion that the diagrams be written on Bhojpatra (birch bark) instead on the earth, and be provided to the seeker for personal use. Kumbhaj added that the yantra could be inscribed on small pieces of stone or thin sheets of metals, and be used for gazing. He further brought an innovation that if a yantra was blessed by Shiv or an accomplished follower and the seeker was equipped with requisite faith, just wearing the yantra on one’s person might bring about tremendously positive effect. This suggestion made such a strong impact on the audience, particularly Shiv, that they immediately accorded approval to it. Shiv appealed to the five initiates to prepare such yantras using birch bark, stone pieces and metal sheets, and distribute them among the needy people. He authorized the five initiates to bless such yantras.
Shiv stressed the need to take up further research on preparing yantras by making innovative variations on the basic diagram of a triangle and, if deemed fit, to use numbers and letters considered sacred to increase efficacy of the yantra.
“The yantras, which you plan to prepare, are all for personal use, and that would require a huge number of yantras to meet the requirements of the people. Could you not devise some big yantra for collective utilization by the people?” asked Vishwakarma, who was so far patiently listening to others. Most of the participants could not comprehend Vishwakarma’s point as they were confused whether it was a curiosity or a suggestion. They could not appreciate the possibility of a yantra being used collectively by the people. However, Shiv immediately got the point. Referring to past instances, he sought to elucidate Vishwakarma’s point: “Can you remember people’s behaviour in worshipping the stone slab fallen from the sky and subsequently erecting a structure above it which they call Mandir?”
The audience, except for Vishwakarma, were perplexed, thinking what Shiv was trying to prove by referring to past things. To dispel their confusion Shiv elaborated, “By worshipping the slab, which they call Shivling, the people - out of sheer faith, though unknowingly - are using it as a collective yantra. The structure above it, called Mandir (temple), is also serving the same purpose. Have you not seen the glow of bliss on people’s faces after visiting that temple and worshipping Shivling? Inadvertently they’ve devised their own collective yantra and are deriving spiritual strength from it.”
The point was well driven to the audience. Shiv further proposed that yantras representing spiritual icons be erected at public places for collective use along with distribution of yantras for personal use. Vishwakarma suggested that to begin with only Shivling and Mandir be used as collective yantras as people had already reposed their faith in them. Many other yantras would confuse them and faith might suffer depletion.
Vishwakarma was tasked to arrange for establishing the residual eleven pieces of the celestial stone as Shiva Lingas at appropriate places across the world and erecting grand Mandirs to house them. Kumbhaj was assigned to prepare yantras for personal use, while Atri was assigned the project of research on the matter and possibility of incorporating numbers and letters to yantras to increase their efficacy.
10.4
Shiv would often call on the Acharyas at their departments to pay them regards and to enquire about their welfare. Once he stopped by the school of Vedic Studies. At that time, the students, under supervision of Acharya Atri, who himself was a seer of many Vedic hymns, were reciting some select verses from the Rig Veda. The mellifluous rendering, in which Atri himself was the lead singer, was creating spiritually vibrating ambience.
Shiv was beguiled by the sweetness and spiritual richness of the hymns. He had heard this singing earlier also – at Vishwayatan and Rishikul. He was surprised how it was possible that the tone and timbre of singing those hymns were alike at all places.
The group was deeply steeped into the sing-along, oblivious of Shiv’s arrival. Atri, however, happened to sight Shiv there. Hastily, he set to rise to receive Shiv, but Shiv, gesturing to remain seated and continue singing, retreated a bit and sat on the ground in his favourite lotus posture.
After some time when the prayer concluded, the students thronged Shiv and finding him engrossed in meditation. They were awed that a sound like hum of bees was emanating from Shiv, though he was deep in meditation – lips and eyes shut. Meanwhile, Atri, who realized the sensitivity of the situation, hushed the students gesturing to immediately leave the school.
Atri was perplexed about how that sound – so sweet and so enchanting – was emanating, though Shiv seemed a sitting shav, corpse, not apparently causing that sound. Out of curiosity, he tiptoed to Shiv, and saw that his body was glowing with an obscure luminescence. He noticed that vibrations like ripples in waters – one after another – were emerging from the navel of Shiv and appeared to be rising up in gradually expanding circles up to his throat, which was effusing redness in place of usual blueness. The waves were rising up to the cranium of his head and reflecting to the point between the eyebrows on his forehead, where his Third Eye was rumoured to be situated. That point had abnormally swollen and looked as if it would burst out. Though a bit frightened, Atri decided to stay there to keep a watch so that nothing could disturb Shiv, and also to ask him about the unusual thing happening to him.
After quite a long time when Shiv opened his eyes, he saw Atri in attendance. Atri immediately prostrated in front of Shiv, and asked about the unusual thing happening to him. Shiv expressed that he was unaware of the outer world during the meditation. Atri implored Shiv to recall the experience by consciously diving down in the meditation and reveal what it was so entrancing.
Atri appealed to Shiv to unravel the mystery, invoking his grace as the first teacher of all knowledge. Eventually, Shiv yielded to the pressure from Atri and set out for a brief plunge in the innermost depth of the consciousness. Soon, he came out smiling and asked Atri to call an assembly of the seers and scholars, where he would reveal the truth.
Atri began preparations for the convention. Invites were sent to all the great seers, scholars, priests (Brahmins), Shiv’s friends, kings, and important persons. All the teachers of the Vidyapeeth were requested to remain present on the occasion. Bhero was assigned the task of making arrangements for the convention, while Gannu was tasked to look after the logistics of the visiting guests. The students were divided in groups and placed under various arrangements committees to extend assistance.
The convention commenced at the Anusheelan Kendra. Vishwamitra, the seer of famous Gayatri verse and his rival Vashishth - both from Saptasindhu Pradesh - had arrived to participate in the convention. Bhardwaj, who belonged to the family who had envisioned the sixth mandal of the Rig Veda and had subsequently shifted from Saptasindhu Pradesh to settle at Prayag village near the confluence of three rivers, was there to participate in the convention.
Other rishis and their wives who had envisioned various verses of the Rig Veda, including Agasthya and his wife Lopamudra; Yajnavalkya and his wife Maitreyi, participated in the convention. Ghosha along with her grandfather Dirghatamas and father Kakshivat - all composers of hymns in praise of Ashwins, and Gargi along with her father Vachaknu, who had composed several hymns, were present in the convention. Other distinguished participants included Panini, Brihaspa
ti, Ne, Shaunak, Narad and Dadhichi. Mother Queen and his son, who was now King of Kashi, were also invited. The queen had declined the invite and instead sent his son to the meeting.
The convention commenced with an address by Atri, the convenor, who described in detail what he had seen in Shiv while he was meditating and how he had persuaded him to reveal the truth.
Atri’s speech rankled Brihaspati who begged pardon from Shiv, asserting that he had no faith in such obscure thing, and left the convention. However, his disciple, Vishwakarma, who was also a faculty member at the Vidyapeeth, preferred to stay despite departure of his mentor.
Unfazed by Brihaspati’s departure, Shiv greeted the gathering with folded hands and started to sing munificently a recently composed hymn from the Naishidiyasukta of the Rig Veda:
Existence did not exist
Neither did Non-existence
Neither did Space
Neither did the Sky
What was hidden? Where?
Who had covered it?
Was there then cosmic water,
in depths unfathomed?
Who created the Universe
Is that a creator or destroyer?
Lives in the high skies
Always plays the part of the leader
That only knows the truth
Or maybe not
No one knows really
No one knows
No one knows really
No one knows really
That(he) was wise before being born to Hiranya
That is the lord of all consciousness
That has the presence bearing the land and the skies Which God like that should we pray to with sacrifices?
The skies are lit with Its strength
The earth prosperous, established, stationary
Heavens and Sun also stationary
Becoming God Page 18
