Yogiraj - Significance Of Shyamacharan

'In accordance with Indian phonetics the name should be spelt as Shamacharan. Therefore Shamacharan connotes thus Shama = Goddess Kali, Tara etc. the ten supreme teachings or else the kinetic aspect of Prana, grand illusion, the form of Primordial Female Energy or ten divisions of Prana. For instance the Primordial Female Energy form of Siva is Shama or the dynamic aspect of Siva. Siva reposes, this symbolises stillness, One of Kali's feet is atop His chest and the other is on the ground. This infers dynamism emanating from Still Siva extending till the earth essence. Stillness is the origin or Purusha, dynamism originates from this, hence Primordial female energy or the female form (Prakriti). Therefore Purusha (Primordial Male Energy) is the principal, He is the Progenitor. This Purusha does not create anything, dynamism or the female form which has originated from Him is responsible for creating the total creation. Due to this, Prana has two aspects still and dynamic. This still aspect only is Brahma, Purusha, Siva, Krishna etc. He is eternally one. The dynamic aspect only is Durga, Kali, illusion, the feminine facet etc. Everything is created from this kinetic aspect, so She is Mother.

Now let us consider what 'charan' connotes. Cha = moon or Ida; r = heat essence or sun or Pingala; n = cessation. When a yogi settles in the navel through the medium of heat essence practising atmasadhana, he goes beyond the resplendence of millions of moons and suns or else reaches the state beyond Ida and Pingala. He arrives at the state of cessation, duality is extirpated, that state only is charan. Again in the word 'Shamacharan' there are five consonants - s,m,c,r,n. These five akshars (alphabets) are the five essences. Akshar connotes that which is imperishable. Both the dynamic and still states of Prana can be termed to be imperishable (akshar). Kutastha Krishna was favourably disposed towards the five elemental five Pandava brothers. The existence of the five elements is because of the existence of Kutastha Krishna (stillness) in this body realm. Since everyone has to attain Brahminhood in the days to come totality prevails in the name 'Shamachurn' that is Kutastha Krishna or Sivalike Purusha or stillness which exists in this name and Durga, Kali, grand illusion, feminine gender or dynamism also exists. This purports that both stillness and dynamism are existent within Shama Churn. He Himself holds testimony to how man practising atmasadhana can go beyond the five elements and reach Kutastha Krishna. When a yogi seats himself in sadhana he exists in the dynamic state of Prana, that is he exists in the five elements or ten divisions of Pranas. Later the moon and sun nerves or else Ida Pingala are extirpated. Shama Chum is the five elements of Prana's dynamic state and Kutastha Krishna starting from Ida Pingala and even beyond this is static Amorphous Brahma hence omneity or allness.

LUCID COMPREHENSION OF THE YOGIRAJ ESSENCE.....................

To enable us to have a lucid comprehension of the Yogiraj concept, three facets of this concept should be taken into consideration - Jiva Shama Churn, Krishna-Shama Churn and Brahma-Shama Churn. Brahma-Shama Churn is perpetually Still and Static, Krishna-Shama Churn is Kutastha-Shama Churn and Jiva-Shama Churn is when He causes Himself to enter the domain of one lac vibrations in accordance with the discipline of Brahma-Shama Churn.

Yogiraj has reiterated that this immensely powerful Atmasurya is the Master, is for omneity the Source or Origin, the Abode of Settlement and the Haven of Mergence. This is God; eventually this is Surya-Brahma-Shama Churn. Nothing exists barring this Atmasurya. He has no second. This Atmasurya is all-pervasive and is eternally True Immaculate Pure Absolute Void Brahma. All creation is the manifestation of that perpetually Immaculate, Atmasurya's dynamism, which is spiritual, ignorance and illusion; through all these the Atmasurya-like Absolute Brahma is resplendent. One who directly visualises this Atmasurya and eventually fuses and merges within Him attaining oneness, that yogi only is a non-dualist and before this everyone is a dualist. Thus Yogiraj would comment -"Where sadhaka's sadhana ends, yogi's sadhana begins," this infers, where a devoted disciple's ritual practice ends, a yogi's spiritual practice begins.