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The Great Master says "For your guidance and research I reveal a few things. After the Brahmand Mandal comes Para Brahmand Mandal; after it Prapanna then Prabhu and in the end Prapanna Prabhu. Some references of these are found in Persian literature but only upto Parabrahmanda mandal. Afterwards I found a Sufi giving some clues of the Prapanna region but the name of the region is not there. There are centres after it also and I have named them - a, b, c, d and so on." "Journey is also there in the centres and x and y (Both the centres I have taken together) I have found the condition of liberation in life - Jeevan Moksha." "At J2 I found that it is shedding light on all points behind it. Afterwards there is one point K2 which is a point itself and has an arc and afterwards there is the Brahmarandhra. While I was taking an abhyasi at point K2 I found the arc broken and there was a flush of light and the whole of the region from K2 to Brahmarandhra was highly illumined. So I gave crossing to the abhyasi through the Brahmarandhra direct to the central region. Now there are 63 points plus the Brahmarandhra in all. It is admitted that the crossing should be given from the point K2 direct to the central region not stopping at the Brahmarandhra and it is the direction of my Master." Master adds that "although J2 is shedding its light on all points behind it yet the Yatra should be carried out on all points."

Yatra in these points or grandhis which are not mentioned in the book "Towards Infinity" is possible only when the aspirant seeks total merger in the Master. The method of merger in the Master is love and total surrender. This can be only practically experienced. Laya Avastha is a condition that displays non difference between the Master and the self. Master writes to Dr. K. C. Varadachari (letter dt/-25-2-'58) "The laya Avastha (absorbency state) has now commenced in you; which is of course a very difficult thing to attain for those who do not adopt the real method you have adopted. I do not want to say to other abhyasis openly these things. I have written the same thing in the Efficacy of Raja Yoga but in a different way, so that people may not hold opinion that I want to be worshipped by them."

While the Master did not tell that the love to the Supreme Personality and almost a worshipful attitude towards Him alone can lead to higher realms, the writer has no hesitation to advise the same and also warn accepting any other person of inferior status as a worshipable master is ruinous to their sadhana. Better we do not worship Him until we are satisfied rather accept penultimate persons.

The Great Master wrote to Dr. K. C. Varadachari on 6th March 1958 "I am over joyed to inform you that you have crossed the region and have come to the point A (as I call it) on 1st of March 1958 at 9:42 A.M. I do not find names for these regions so I take them by numbers". The point that is worth noting is that these points open up only after one accepts the Master in every sense of the term and laya Avastha had already started. It may be also noted that laya Avastha is not an end in itself and is in fact only the beginning of real yatra.

The Great Master wrote to Dr. K.C.V. on 21st April 1958 "You have crossed the richer regions and now you have entered the dry ones. The conditions of these spheres are mostly inexpressible, but you can relish the state and see its effects yourself. I used to write to my Master my condition by way of diary, but the time came when even metaphorical language failed to express that. I hope your body idea will soon depart and please write to me to what extent it had faded out." In the same letter the Master has stated to Dr. K.C.V. "... I took the broader steps regarding these grandhis and I finished the run of spiritual life on thirteen grandhis. I conclude from these things that you are on the tenth knot." The Master however has also stated "After the ninth or tenth grandhis I took the major ones because the difference between the minor knots was inexpressible." That means that these minor knots or grandhis which are 63 in number need not be necessarily gone through and the Master can pull up a person beyond these knots. However, it is essential that these knots are crossed over atleast after the consummation of spiritual sadhana. These knots relate to the 5 Kosas as already pointed out and but for the wonder of this system the question of reaching central region without actually going through these knots is out of question. In a few cases where the Master has actually transported the sadhaka to the central region the work on these centres started much later. This, however, is possible because the body is still in tact and the journey on these knots is still possible.

Further the Great Master says that journey in more than one knot here is possible simultaneously. Of course, this is true of all the knots. Master writes to Dr.K.C.V. on 29th Aug/1st September 1958 "If you search deep in you, you will find my abode in you. I put you to the point C along with the Point B near about the 15th August. Now the yatra of both the points is running side by side. I want that, when I get the opportunity of meeting you, you may be able to cross the 5 or 6 points out of your own endeavour and let us pray for it." The state of negation which really means getting rid of the Kosas (i.e. identifying oneself with these Kosas successively or simultaneously starts here and the much spoken of Turiya avastha is experienced here.

The peculiarity of experiences in these grandhis are the sadhaka does not feel anything spectacular. Everything seems to be ordinary and the thought of one's helplessness is predominant and occasional memory of the Master is the characteristic feature. Master says 'Dryness which you feel is the foundation of the state that will lead to Negation. Regarding invasion of thoughts I want to know whether it happens at all times or at meditation hours or satsangh. ... What I find is that they are only at the outer surface; the inner layer being quite clear. This process will help you in breaking Manomaya kosh (mental sheath).' Master states "At the stage of liberation one is relieved of all the five Kosas or sheaths, without which one's naked form could not have come into view. Complete freedom from these Kosas is an essential feature of Realisation, and that is possible within the life-time of a man too. All these things shall come during the course if only one remains adhered firmly to his final object or goal. It would be the greatest blunder to apply effort for the shattering of these sheaths because in that case one would be straying away from the real purpose."

I wrote in the earlier edition (1996) that 'It is not possible at this juncture (the research required is laborious and the willing aspirants who record their experiences so few) to state clearly which of these knots relate to which sheath but suffice it to say that these knots relate to the Kosas and the approach to the Eleventh knot is possible after one goes through these knots.' However over a period of study and examination of my own condition and that of a few advanced aspirants in the path I add the following notes. The journey through the 63 knots or points after the 10th knot is easy or difficult according to our having owned up the condition of the Pind desh. In all cases where my Master has found me to be the instrument for such work in some aspirants I experienced difficulties. The aspirants were clinging to their own notions of the system ignoring the basic purpose of sadhana is self negation and total dedication to the divine what ever that might be. Problems of Annamaya kosa affecting the conditions in the Pind desh is one of the major drags. I push a person up and he slips no sooner the effect of fomentation fades. Surely there is every need to pray and continue to be in a prayer mood all through seeking all the time the help of the divine to overcome the sloth. But a certain degree of self sufficiency felt by the aspirant because of his approach either in Aksi or Kasbi manner tends to increase sloth and justifying the same as not interested in anything other than being in the thought of the Master. Taking recourse to duck under the practice of constant remembrance is not rare. The 13 points refer to this aspect of our life. It is only the discipline that we cultivated earlier in the practice of commandments 1 and 8 that matter much.

The second set of 13 points relate to Pranamaya Kosa and owning up of the conditions in the knots of Pind desh is essential for moving on each point. This is the terrain that is badly affected due to irresponsible marketing culture that seems to be growing unquestioned. It is easy to make a person insane without use of any drugs through the media only where our capacities of cognition and affection are mauled and brutally assaulted. Restraint required nowadays is much more than what it was for Sage Vishwamitra. Practice of meditation on points A and B and Prayer before going to bed are vital. The casuality is that non performance of bed time prayer is sought to be explained away as due to being tired after days work, not feeling well etc., Most often though no one confesses it is due to lust and baser instincts demanding attention. Lessons are to be learnt very assiduously in this plane.

In the third set of 13 points we have the problems of lack of clarity on the goal and the way in which the Master is perceived. Only study of the basic texts of the Master can help in owning up the conditions and clear up odd notions of devotion, surrender, jnana etc.,

The fourth set of 13 points relates to Vijnanamaya kosa, and the fifth set relates to Ananda maya kosa. Journey through these is usually by passed by the grace of the Master. In fact after M1 the states or all related to 4 and 5 knots.

I have tried to present the various conditions obtaining in these points in the adjoining table:

A The Divine is all pervasive and enjoys N I enjoy with the Divine A1 Divine is enjoyable and beautiful N1 Divine enjoys all A2 Joy pure and simple
B The Divine is the owner and enjoys O I am the joint owner of all that is B1 Divine is all for me O1 Divine owns and owned by all B2 Divine dynamism
C The Divine enjoys with all P I enjoy with all other beings C1 Divine is my all P1 There is only Divine C2 Dynamic isness
D All this is Divine play Q All His will D1 My will merge with His Q1 His will alone is D2 Power of unexpressed thought
E All that exists is happiness R All that is, is wonderful - beautiful E1 Coherence is the truth R1 Divine owns and owned by all E2 Divine potertiality
F All is a matter of reverence S Bond with the divine F1 Irrevocable bond S1 Divine is beyond all bonds F2 Joy of freedom
G All that is, is worshippable T ecstatic relationship with the Divine G1 We two T1 Only One G2 Divine awareness
H Hush! Silence - the Lord is here U awareness of the stream beneath H1 Divine is awesome U1 Indescribable H2 Sivam-wonder
I This is it - This is the very thing V emotive bond without excitement I1 Regality of the Divine V1 Divine is beyond the court I2 Absolute Joy
J That is all - Satya pure and simple W pesonal identity with Satya J1 Interdependancy W1 Divine is totally independent J2 Sat-Pure existence
K All is imperishable X Divine is eternal and so is our bond K1 Inseperableness X1 He is when all is gone K2 Ananda
L Balance of metter and mind Y Balance of relationships of mundane and spiritual matters L1 Samdrishti tatvam of God realised Y1 He is pure SIKHAR  
M No matter - No mind Z Awareness of nearness of Master M1 Proximity with God Z1 No identity without Him    

One of the most remarkable things about the book 'Towards Infinity' is there is no mention of the experience of Satchitananda which is also supposed to be the nature of Sahasrara. The reason for this is it is only a anubhava chakra as is well known and has no practical value in realisation. Satchitananda by itself is of no use to any one for realisation should mean significant service to others with total dedication and sacrifice. Service being the final aim, satchitananda loses all its significance as an experience and as it is not a sadhana chakra it has no relevance to an aspirant in this path of Raja Yoga.