From Preface of Sadhan Samar by Brahmarsi Satyadeva
‘evam paramparāprāptam’[1] :Thus down the line of succession
Acārya Śrimat Saumyendranāth Brahmacāry
To search for the source, one has to travel to the land of
Śiva, to Vārāṇasi, where in the loving arms of Mother Annapurṇā, a blissful,
unclothed child lives in immense bliss. One has to go to the bank of the
Ganges, into its waters, where a sentient being swims and floats, in its depths
where satyam-śivam-sundaram[2]
is immersed in samādhi of yoga. We have to go to the feet of Viśvanāth[3]
where he has taken mobile form, to the lotus feet of the great yogi Tailañga
Swāmi, where in silence he explains the principles of Brahma, where he is
distributing his infinite yogic energy for the benefit of humanity, Slowly
coming to the final act of his own human drama, he tendered his divine body
into the heart of the Ganges. It was an offering by Viśvanāth, of his love and
affection for the world. In the distant past, Mahādeva had borne the divine
river Gangā in his matted locks. This time, the auspicious Gangā accepted the
human form of Maheśvara, carrying the yoga-śakti of the lord of yogis towards
union with the ocean. But he did not reach his destination. In a fragment of
the great awareness of this knowledgeable soul, appeared the grief of this
world. Viewing this figure of ignorance on earth, the heart of Viśvanāth melted
with mercy. Touched by sorrow, he landed at a quay at Hāorah[4].
Wisdom (prajñā) materialized in a divine birth. Self realized from birth,
appeared yogi Āchārya Bijaykṛṣṇa. ‘I am your disciple, instruct me, I seek
refuge in you’[5].
To enlighten the prostrating Viśvarupa, he recited the nondual, ambrosial,
words of courage of the Gitā. He propounded the eternal mystery of yoga, in a
yogic commentary of the Gitā. At the conclusion of the yoga of liberation,
Āchārya Bijaykṛṣṇa took up all burdens of the surrendering disciple, desiring
to reveal the intense, deep secrets of the principles of śakti. There were
obstacles at every step, but the fearless spiritual aspirant, ignored all
warnings and went forward. By electrical contact with an immense force, gross
configuration dissolved into luminous form. But the wish of the sage was not in
vain; it waited for the right time and place. The spiritual work wanted to flow
downstream. That is why, leaving the river, we have to board a train at Hāorah
station. We reach a secluded room in Kārmātār, where the paternal Bijaykṛṣṇa
has taken new form as an affectionate mother, where the charioteer of Pārtha,
has become the Mother of the universe, where Brahmaṛṣi Satyadeva is reaping the
principles of the energy of the serene, where the Gitā has ended and the tune
of the Caṇḍī has begun to play, where the ‘yogic explanation of the Gitā’ being
completed, the ‘sacred conflict[6]’
has directly appeared. In this battle, the force of the guru is carrying the
infant awareness of the universe towards its total nature. The knots of worldly
existence are being torn, one after another. The eternal hunger of the five
shells of worldly being are being satisfied by the grace of Mother, the
darkness of ignorance is being removed. That is why the Mother of the universe
is sometimes the warrior Durgā and sometimes the bestower of knowledge and
renunciation, Annapūrṇā. Traveling on the path of Gitā and Caṇḍī, the power of
the guru wanted to uncover dharma of truth of the Upaniṣads. But the great
maternal spirit, overwhelmed by love for the children, attracted the illness of
a favored disciple. The material body of truth natured Brahmaṛṣi dropped off
untimely. But, the movement of the power of the guru towards the land of Śivā
continued in the direction of a fair wind, on the paths of the gods. The
journey on the path of truth continued, on which, the self-fulfilled sages have
traveled for ages[7].
To deliver the resources for that path of truth, to establish the form of the
Upaniṣads, Vaidyanāth himself appeared as a healer of worldly ills, in the
heart seat of the Mother in Vaidynāthdhām[8].
‘Haimabatī Darśan[9]’
was written, Gitā, Caṇḍī and Upaniṣad were strung together in one divine
melody. The heart altar of a temple to salvation was created. Divine forms of Pārthasārathi,
Annapūrṇā and Haimabatī, envisioned by a succession of gurus, were installed.
That is why I say, the mobile Viśveśvara of Vārāṇasī became the stable
Narendranāth of Vaidyanāthdhām. So I say, Śiva became jiva
and jiva became Śiva, both together as one. That is why I say, hidden behind
all name and form, keeps flowing the bliss of Brahma, the one eternal flood of
purity, that is why we sing in joy, ‘I am blessed, I am enriched’. That is why
in unison with the voices of the sages we offer our salutations, “Disciple
seated within guru, guru within disciple. Our salutations to guru and disciple,
to disciple and guru”.
Oṁ, Ṡānti,
Hari Oṁ’.
[1]
Bhāgavad Gitā, 4:2.
[2]
truth, beneficience, beauty
[3]
Lord Śiva in Vārāṇasi
[4]
town by the Ganges in Bengal
[5]
Bhāgavad Gitā, 2:7
[6]
Sādhan Samar
[7]
yenākramamṛṣyo hyāptakāmo yātra, Muṇḍaka Upaniśad 3.1.6
[8] in
the town of Deoghar, presently in Jhārkhaṇd, India
[9]
vision of the goddess Haimabati
Posts
