|| Pragnaanushaasanam - Swami Sadashiv ||
 || Translated by Jayantibhai Patel  ||

1

Indian Veda means Mantra Treasure. This is not an imagined (kalpana prastruta) word treasure (shabada bhandara) of a purusha, having jiva quality (bhavapanna). This has been emerged from the seers (rushi), who have entered in universal knowledge realm (samashti gnana rajya). When they enter in this realm, they experience all encompassing (sarvatomookhee) widely energized (shaktisampanna) divine words (divya shabda) i.e. mantras through intuition (sphooranakara). In other words, they listen to this divine sound (dwani) in the form of divine speech (vanee) through ears. Therefore, this vedic mantras pack (samuchchaya) are termed (abhihita) as ‘shruti’ by our revered (pratah smaraniya) seers. The state in which the seers listen to this speech-form mantras with divine ears, is called ‘natural super consciousness’ (sahaja samadhee). In this state internal and outer consciousness (antara-bahya chetana) both remain aware (jagrata).

(Shree Agama-Nigama Mahapantha - page 42)

2

Descending and ascending (avaroha aaroha) is the system (paripatee) of vedic mantra chanting (aaraadhana); it means this veda mantra, empowered with consciousness (chaitanya shaktisampanna), enters moordhni of aspirant’s (sadhaka) body and by descending step by step (kramashah) reaches the toe of a leg. From there again reaches moordhani in ascending order (arohana). Thus the entire nerves system (naadeejala) is purified by repetitive vibrations (aandolana prati-aandolana) generated from descending-ascending (avaroha aarohajanya) system. With the passage of time (kaalaantara) the vital (prana), energized by mantra shakti, begins to separate from gross body (sthoola sharira) and on account of descending- ascending means (avaroha aarohatmaka saadhana), the entire body channels (naadi jaala) become purified. When this is done, the ego in the form of jiva (jivabhaavaroopee ahankaara) transforms into any mental modification (vritti); stabilizes (sthira) in any limb or sub-limb (anga pratyanga) or goes out of body by any channel (naadi) and comes into the contact (sambandha) from any sphere (stara) and can enjoy (upabhoga) various happiness (sukha). This is non-terrestrial (alaukika) business (vyaapara) of non-terrestrial mantra chanting (saadhana), done in accordance with veda (vedvihita saadhana), which is beyond imagination (kalpanaa virahita) for the avaidic sadhakas.

(Shree agama nigama mahapantha - page 54-55)

3

We believe the body itself as the lowest (adhama) or the lowest element of creation (nikrushta yonee), This is an illusion (bhrantee). This self in the form of God (brahmaswaroopa aatma), in the beginning descends (avatarana) through the mental realm process (maansasi srushti prakriyaa) in the head. Therefore, this knowledge power predominant self (gnaana shakti pradhaana aatmaa) is called braahmana (the first cadre of creation) sitting in the mouth (mookha sthita), as It manifests the knowledge (gnaana abhivyakti) through mouth, through speech (vaanee). When this self descends from head, it, taking support (avalambana) of two hands (baahudvya) develops (vikaasa) the knowledge power in the entire body and the braamana transforms into kshatriyaa (the second cadre of creation) due to developed knowledge power. When it descends in the two thighs (uru (janghaa) yugala), It is called vaishya (the third cadre of creation). Thus, when the self, who has entered through mind form (maanasa roopa) pervades in the entire vital (praana) of the entire body, i.e. in the entire channels (naadee jaala). It becomes capable to act infinitely (abaadhita karma) according to knowledge and will (ichchhaa).

(Shree agama nigama mahapantha - page 54)

4

By the grace of material science (bhautika vignaana), to-day totally useless and fatal (ghaataka) things for life moulding (jeevana ghadatara) have taken place in almost in the entire world (sansaara) in place of essential necessities. In spite of our knowing of many things as useless and harmful for the life, we have become dependent on them because of our wrong practice (abhyaasa dosha); and we are not able to put them aside because of the infatuation (moha) and the association (sanga). Unless the mass (loka samudaaya) is released (virata) from useless waste (vruthaa upavyaya), they will not understand properly the importance of non-storing virtue (aparigraha dharma) and so will not be able to implement it.

(Shree agama nigama mahapantha - page 7)