Since times immemorial, the wisdom of the ascetic seers of the sacred land of India has been continuously revealing itself in the field of spiritualism from time to time. It has benefitted the Sadhakas, intellectuals and those desirous of emancipation. Consequently, the Indian technical in Sanskrit is an unlimited store house of spirituality' It is popularly known by the technical name of Nigamagama. For the realization of the ultimate, varied practices and different disciplines have sprung up independently and have attracted the individuals. It is extremely difficult, if not impossible, to judge the relative merits of these disciplines which have given birth to different sects and orders.
A magnanimous effort of the same quality appears to be the underlying factor in the creation of this book. This great treatise graced by the wisdom of the Master is a brilliant, eternal light lamp post which will keep on enlightening the path of the yogins in a disciplined way for times to come. Raja Yoga, Hatha Yoga, Mantra Yoga, Ashtanga Yoga, Laya Yoga etc. and many more Yoga disciplines are easily available for the attainment of emancipation. The very subtle and detailed descriptions of the Kundalini Yoga in the chapter on Kundalini (A subject which has almost disappeared in the yawning chasma of time) is however not available in the present day up to-date literature. The modern Yogins accept this subject as an important limb of spiritual discussions and also attempt to project their personalities under its cover. They are not only ignorant of its true nature but are absolute strangers to the unknown secret procedures and disciplines and the fathomless depths of this sadhana.
However, it is beyond doubt that very few of the great sadhakas have completed the extremely difficult journey of Kundalini Yoga with success but the manifest presentation of this great attainment for ordinary public in an easy understandable language and an orderly chronological description remains a mirage till today. It is impossible to encompass the truth in the circumference of words but for the achievement of that 'par-excellent' tatwa the nectar, it is an essential religious duty to at least give directional hints. This can be only accomplished by the sadhaka who has attained the ultimo. The unique greatness of this work springs from its integrated view point. By the orderly practices of prana, seed alphabets and meditation a good sadhaka is graced by what experience and how he attains path and one of them is the great 'Yoga Siddha Raja Maharaja'. This work is far away from the blemishes of one sidedness, this great creation revolving round the axis of integrated co-existence of practices and knowledge and it could only be possible the grace of the master. The nectar flow of Gita originating from Bhagwan Krishna the over lord of Yogins has been maintaining the land of Yoga green and fertile and fertile for the last five thousand years. The disciplined study of the Gyaneshwari commentary's sixth chapter is the life long never separable property of each yogi. Almost a similar live description projects out brilliantly by a serious study of this text. The great Rishi Patanjali in his Yoga Darshana has benefited the sadhaka world by creating very easy 'sutras' depicting extremely mysterious and difficult steps for the realization of Yoga but since its practices are not available it has filed to occupy a place of special importance in the life of a Sadhaka. A lively discussion of pranava and its significator and the signified relation-ship has been brought to knowledge in a beautiful manner but the mode of its attainment on the grounds of Sadhana has been probably drowned in the depths of thought process. However in this great treatise a successful attempt has been made to bring about, in a most clear and lucid manner, all the practices actions and achievements for the realization of Aum.
The explosive appearance of Nada is the first creative step of the ultimate tatwa situated in an equipoise (samarasya) which is verily the form of shiva and shakti, a well known fact. After the Nada explosion the Manifest Brahma and the shabda Brahma appear. This is the form of most kind "Brahma" the creatrix of the three worlds. Shri Gayatri, The Nigama and Agama texts elucidate special details regarding the secrets and mysteries of this power who is about to create this universe. The creative activity of the 36 or 24 Tatwas manifests itself on getting signals from this Divine power and that great universal ego transforms itself into an individual ego in the course of divine evolution and rests in the secret Kulakunda in Mooladhara in the subtle body in the form of sleeping Kundalini. This Kundalini, life principle made-up of shabda or Nada or prana holds the whole sadhaka world in the trance. The writer of this book has described, the secrets of sadhana of the most kind, primordial power, the creatrix of the three universes the mother shri Gayatri, arousing of Kundalini, its journey to thousand petalled lotus, its free unobstructed constant movements on the Kulapatha and the form of fully developed Kundalini and the state of Yoga achievement in a most dignified manner. The description of pranava and its relationship with the mother Gayatri and the steps of Gayatri devotion have been described in an illustrious manner for the benefit of students of Yoga. Gayatri is the mother of Vedas and the vedic richas are born through her womb and the Rishis attained the nighest peaks of consciousness by the grace of 'Ritambhra pragnaya' and visualized Richas and obtained the honour of becoming mantradrishta Rishis. This world is developed out of unlimited store house of Shabda and Yogins realized the secrets of this body on the basis of 'Yat Brahmande Tata pinde' from the seed alphabets. The secrets of the manifestation of the seed alphabets for the creation of this universe & this physical body becomes apparent by the Sadhana of chakra, tatwas along with the seed alphabets situated in the subtle body. It will be a great mistake to judge the self-experienced steps of Sadhana with the inanlmate aura of the present day available literature and this is not to be seen in this book. The form of practice, the grandeur of the mother Gayatri and the incence of Kudalini and its greatness, the primary importance of prana and their universalism can be discovered in its living form in Vedas and the text declares this in no uncertain terms and feels gratified. In fact for a man of little knowledge, as I am, to write anything about this great text is like showing a lamp to the sun but out of gratitude. I am bound to do it and I am a witness to the truth of it, if not completely then atleast in parts.
The question is, can an ordinary individual carrying out daily activities perfectly, live up to the disciplines ordained in this book and can realize the tatwa para excellence which is a birth right of every being ? Just as it becomes our duty and right to protect the independence of the motherland, similarly to attain release from the bondage of this world generated by Maya is great religious duty. Is it necessary to donochrerobes and be away from duties towards the family, society and country and live in the forest or go a top a snow clad mountain and spend the life in a cave leaving husband wife children parents and other relations in this world ? It is not at all necessary to do all that for the attainments of this Yoga. Leading an ordinary simple life, doing all duties towards the world and family it is not only possible to live like an ideal house holder, rather it is essential to live like this. Leading such a life, gradually one crosses this illusory world and having established in total non-duality, the sadhaka can definitely attain the nectar tatwa. This is the aim of every person and he is born on this earth for realization of real mother (Kundalini) and the real father (Param Shiva) and finally to merge into 'HIM' In the end I put a stop to further comments with the prayer that the most benevolent kind mother will unfold her many mysteries to the deserving sadhaka for the benediction of this world.
Dr. Yogesh Chandra Mishra
Prof. & Head, Eye Department,
Sawai Man Singh Hospital, Medical College,
Jaipur (Rajasthan)