Naimesha Diksha

Naimesha means “One that is beyond time and space“. Initiation or Diksha into Naimesha enables the recipient to overcome mortal limitations to evolve beyond the dimensions of time and space with the strength of the divine energy. The anointing process of people bestows them with a divine mission. Initiated by the divine supreme Creator Itself, Naimesha Diksha is known to only rare elevated souls who have taken birth amidst us today. One of the rare souls who have this power is the divine incarnation -  Maitreya.

He is the one who is Chosen by the Creator of the universe to keep the Naimesha Diksha alive. Though Naimesha Diksha is fading fast from the memory of the mankind, it is not completely lost today. It was a process which was revered by the people in the Satya Yuga and was in existence till the period of Treta Yuga.

The relevance of this Diksha was first shown and given to Lord Brahma by Adinatheshwar HariHar Baāl at a place near river Gomati after which the place was playfully hidden from the eyes of the masses.

A total number of 744 Rishi and Sages have passed through the Naimesha aaranya Diksha including great ones like Sage Vishwamitra, Sage Durvasa, Sage Agasthya, Ved Vyasa, Bhoganathar, Roma Rishi, Sage Dadhichi, Rishi Saunaka and Arjuna.

Naimesha Diksha is a divine way of gaining a direct inner opening and link to the Guru who mitigates the seeker’s karma. It is essential that the person who is blessed with Naimesha or any other Diksha is “open” to gain the true benefits of the energy transfer.

Divine has chosen Maitreya to be the medium and The Divine Messenger for the selection of people who will be the disciples to Maitreya to achieve the truth of Vedanta.

The concept of Vedanta is summarized in the process of Diksha, for it is a process that allows one to renounce the world while fulfilling the duties of a householder and accept the path of Lord and spread the knowledge as it should be.

Knowledge does not mean following one’s own wishes or following the millions of rituals formulated by the religion you were born in, knowledge i.e. Gyana is like a path of light. Only those who walk through the path find that the way is not same as they have been following, for it may look similar but the path is different, way is different. Destination shown by this divine knowledge is not something which is described in the scriptures or books but is “A way of truth” that has been revealed to Maitreya and is a way of the future for those who want to know the divine in His essence form.

The selection and name both are a divine blessing from Baāl whose Caitya rupa brings in Chaitanya for HE – though formless – His form is able to provide the required messages for people, like a mother he loves, like father he cares and like a child he plays.

The Naimesha Diksha was never forced on people. The Divine selected people and permission was sought from people before the process was done. The Diksha is not a degree or certificate that is just a namesake rather it is a process of evolution and growth towards the divine. It is a process of cutting off from the patterns of the previous life and surrendering to the new path and new life.

The flow of Life follows the four-fold path of Dharma, Artha, Kama and Moksha. The Naimesha Diksha is an oath to the Divine that the selected recipient takes to work towards achieving the state of soul given as the Naimesha name. The efforts that are put in to evolve with the guidance and grace of the Guru allows the Naimesha Dikshit to return to the path of Dharma from the life of Kama.

The Way of dharma does not ask you to run away from the karma or duties one acquires during one’s life time. The Dharmic way of life is HIS way and the destination is only HIM – the formless and infinite Creator of the Universe.

Maitreya, the Divine Messenger of the ONE Creator, is blessed with the power to establish righteousness or Dharma back on the earth. As the Yugacharya, His power is immeasurable. His control over the elements is unwavering. His heart is soft like butter. His constant companion is the formless, infinite and all powerful ONE Creator. He is the one who has the key to bestow Naimesha Diksha on a handful of ordinary people who are made unique by the very fact that they are chosen by the ONE Creator Itself for the work of the Lord Himself.

Atmananda says, “Blessed are we who have been chosen by the ONE Creator as HIS tools and to be with Maitreya in this Divine Mission – then, NOW and again with HIS grace.”

“Truth was hard to realize
First word destroyed me
Killed the consciousness
Walked the path of zombie
Looked for you outside
While you were inside
Parents, society destroyed me
Wasted time in rituals
Yearning for thee growing
A lie looks to senses
Like absolute truth it stared
I was stark naked
Watched by millions
Millions who were naked
Millions who had eyes closed
I am not one among them
I have opened my eyes”

- Maitreya

“Time is now and nowhere else
Past and future are timelessness
Present is past and past is dead
It is so special to live now and here
Nothing is known of future
Make a person happy to have a smile
Nothing more is required
Step by step the future becomes you”

- Maitreya

Excerpts from Maitreya‘s book ‘Naimesha’

People in normal life seek and look for miracles to develop faith in Divine. They run from pillar to post to gain a glimpse of the miracle so that it could transform their life without them even moving a finger. What people do not understand is that life is not just about miracles. Looking for miracles limits the purview of divinity to a tiny fraction of the vastness and limitlessness the divine actually represents. It is normal to associate oneself with miracles, mysticism and give unique names to the omnipotent, omnipresent omniscient divine. The Acharyas (Teachers) and Gurus (Masters) also flow through the same path and it becomes more difficult when tags are associated with teachers or masters for this immediately puts a limit to the divinity in whom they are merged.

Maitreya says, “The beauty of miracles is to be enjoyed and forgotten because every moment in life provides us with an ever-new miracle. The relationship between the Guru and the Divine is based on simplicity and innocence. So is the relationship of the Shishya and the Guru. The relationship is a bridge between the Shishya, the Guru and the Divine. In this, nothing more needs to be done except that the deep connection must be maintained, nourished and enjoyed for HE shall take care of the rest using the bridge.”

The beauty of the miracle truly manifests when Diksha is given; for, during the process of Diksha, the Shishya is transformed into the divine who is worshipped and cared for due to the deep connection the Guru shares with the Divine. The most beautiful way of explaining what Diksha is, is given in Srimad Bhagwat Geeta.

When Krishna gave Arjuna the explanation of the Divine Truth, Arjuna had more doubts and queries for He could not go beyond the conditions that the society had put upon him. The more Krishna explained more queries Arjuna had. For Arjuna, it was a process of discussion with his childhood friend and it was a process of ego satisfaction while Krishna was trying his level best to explain the subtle essence of the truth. During the whole process of explanation, Krishna was forced to show his true swaroopa. This swaroopa was so humungous (virat) that Arjuna shuddered for he realized that his friend was truly the embodiment of Cosmic Energy. The fear made him beg Krishna to assume the normal form. For Arjuna, it was the simplicity that mattered and Krishna as a friend mattered. This final enactment helped Arjuna to understand the truth and the great war of Kurukshetra happened. The whole process in itself is unique for it covers three Dikshas.

Before the Diksha itself many stages went by. The first and foremost was when Arjuna gives the rein of his chariot to Krishna. It was an act of friendship and trust for he knew that no one else other than Krishna could wield the chariot in the direction of Dharma. Second stage happened when he assumed that he has the clarity about what he is getting into and with egoistic nature, He asked Krishna to wield the chariot into the battlefield. In the battlefield he saw all the people he loved, he cared for, his relatives, his brothers, his friends and then the fear arose, and he broke down conveying his fear to Krishna and he wants the chariot to be turned back.

What do these three stages represent? Due to one’s own conditioning and understanding from books and half-baked knowledge from people, every individual seeks out a Guru or a Teacher (Acharya). But his search is based on ego that if others can find why not I, if others have got Diksha and have got enlightenment, so should I. So he comes in contact with one Master and gives a list of things he wants to achieve. Based on his needs, the Master asks him for the control, which the Sadhaka without even knowing what he is getting into gives to the Master partially while still holding on to the conditions that have been guiding him for so long in the material world. The initiative of the Sadhaka in the initial days is very encouraging and he loves to go deeper into the realm of the truth with all the big words and divine images still being part of him and he gives the signal to enter the battle field of You and Others. Once the Guru moves the chariot that is the centre zone of existence then fear creeps up for he feel that he will have to shed all the conditions and loved ones for something which he was never ready for.

Here the ego and veil of maya of Sadhaka puts an abrupt stop to the movement, for the Master like Krishna shall hold the rein as per the instructions; for, He also knows that the Sadhaka is not ready. This moment is crucial for it is the line of control; once crossed there is no coming back, it has to go through perfectly and naturally. Like Arjuna, the Sadhaka has a list of queries, which the Guru answers. Many a time, the answers are not convincing at all then the Sadhaka should realize that two things have been happening –one, the sarathi (the charioteer) of his life is not the one and in the other, the process begins again. If the answers of Guru are convincing, then more queries come, which leads to the first phase that is the process of Gyana Diksha. This is where Krishna tries to convince Arjuna of the truth and Arjuna like a person blinded by Maya is taking it easy and has endless questions for which Krishna goes on giving convincing answers. Each convincing answer leads to another question and it goes on. Till this moment the Shishya is growing and evolving without running away from the battlefield but the fear is there. In all this, the Shishya also carries on a thread of belief that his charioteer shall show the way as per his own conditions. All the yogas are covered – bhakti, karma, dhyana, tantra, sadhana and tapasya – yet Arjuna’s thirst is not quenched. Further, he has queries about the journey of life and after comes into being. Arjuna drinks it up like the sopana yet the thirst is still there. By this stage, Arjuna had shed most of his layers of conditions and ego, yet he continues to hold on to the concept of I, Me, myself. Then Krishna gives him Chakshu Diksha where in Arjuna sees the virat swaroopa.

The Divya Chakshu Diksha cannot be bestowed on one who is holding on to one’s own needs and desires desperately and yet is seeking to gain liberation. The process of seeing the divine within and realization of the true form of knowing the path is one that every Sadhaka seeks and grows with it. If a person is not a seeker but just wants to be initiated even then the Divine gives the seeker an opportunity by way of Diksha but shall also give him more situational problems.

Each Diksha process has a meaning and a purpose. While many Dikshas have lost their methods and ways in the sand dunes of time and space, certain Dikshas are related to material gains, some with gyana / knowledge and some more with knowing and realization of the energy within or knowing the self. Certain other Dikshas are provided for attaining renunciation and still others for gaining the Brahmam.

Maitreya says, “Mostly people only work with Naimittika Diksha. Naimittika – the word itself has crucial relevance, for it is a process and way that most of the people work upon in their day-to-day life. This is called as Naimittika Dharma, which a person does on the basis of the circumstances and situations surrounding him/her. Such dharma has limited role and it fluctuates with time and situation and is mostly done on need-based theory i.e. when a person has some need he would do a ritual otherwise he would simply ignore it. The yield of such a religious following done on conditional basis is called Naimittika sukriti and it mostly leads one to enjoy material benefits and to gain spiritual powers to some extent. The flow of such an understanding is also seen the Naimittika Manvantara which happens after the completion of each day of Brahma. It leads to destruction and extinction but the essence or the ground on which the creation exists, remains in dormant status till the beginning of the new dawn of Brahma.”

In the spiritual realm, Naimittika Dharma is a process whereby a Sadhaka passes through a series of Dikshas and is able to become detached from the worldly levels but still has a string attached which allows one to live in the normal world without any difficulty. The process always leads one on the path of balancing the punya and papa, karma, gyana, yoga, deha shuddhi, manah shuddhi – all of which are part of the Naimittika Dharma. Such acts allow one to be in the belief system and the cycle of life and death brings the person to a lower rung of life every time he takes birth. This brings him more and more suffering till he is not able to convert his belief system to make a decision for knowing the truth in its complete form. Even those people who follow the path of being with the satsangis or following some rituals are able to gain some benefits but those who want to know the truth can have nitya sukrti i.e. eternal piousness once they are able to merge with the true ritual and true way of knowing and realization of the self.

Maitreya says, “Naimesha Diksha, on the other hand, is a crucial Diksha that I would not say is lost but definitely is not known to many people or that most people have now forgotten about it. Naimesha Diksha was a process which was in practice in the period of Satya Yuga and was still very much in existence till the period of Treta Yuga. The word Naimesha means one that is beyond time and space. The relevance of this Diksha was first shown and given to Brahma (the creator) by Adinatheshwar HariHar Baāl and he was given this Diksha near river Gomati and playfully the place was hidden from the eyes of the masses. Adinatheshwar HariHar Baāl then gave a cosmic ball having 24 spokes to Lord Brahma. The land was the gateway to Agartha – the world below – and it was a connecting point for the cosmic layers in the heavens.

“A total number of 744 Rishis and Sages have passed through the Naimesharanya Diksha including great ones like Sage Vishwamitra, Sage Durvasa, Sage Agastya, Ved Vyasa, Bhoganathar, Roma Rishi, Sage Dadhichi, Rishi Saunaka. The ashram of Sage Dadhichi is near Misrikh-Neemsar (Naimesharanya). It was here that Sage Dadhichi initiated Ashwini Kumara to give him the knowledge of Tejas Madhu meaning Nectar of Light. Sudarshana Vidya or Sri Chakra Sadhana began from here and it was here that Lord Hari had made an offering to Lord Hara to gain the Sudarshana Chakra. This is the same place where Sage Dadhichi left his body to make the weapon Vajra from his bones to be used by the gods to kill the demon Vritta. Sage Dadhichi composed Narayana Kavach here and he was blessed by Adinatheshwar HariHar Baāl to have a son called Pippalada. He grew up to become Sage Pippalada and He strengthened the concepts of Atharva veda and also crafted new Tantric means to awaken ways to reach out to the Divine. His powers were so great that even Lord Indra feared him. After the sacrifice of Sage Dadhichi, Pippalada was left as a child under the papal tree and it was here that he learned from the direct realization of divine forces and he passed on this knowledge to the world in the form of Prasna Upanishad.”

The greatest epic we have i.e. the Mahabharata, came from the same aranya (forest). The great epic Bhagwatham has a shloka which mentions that

Naimishe animishak kshethre rishayah shownakadayaha |

sathram swargaya lokaya sahasra samamaasatha ||

(From where did we get the Bhagavatham? From the aaranya (forest)! We got it from the place called Naimisharanyam. The beauty is – the meaning of aranya means one that is without a battle or a place of quietness, peacefulness, silence and bliss.

Maitreya says, “This place was again exposed when after the great war of Mahabharata all the sages and saints gathered for a Dharma Samanvaya where the main concern was things to be done during the coming yuga i.e. Kali Yuga. The Samanvaya was long and since no result could be found they appointed Sage Saunaka as their leader to find out the ways of showing the truth and ways of liberation to the masses in general. Sage Saunaka approached Lord Brahma and narrated the whole episode. Lord Brahma realized the value of the cosmic ball comprising of 24 spokes. With the power of Manas Patal, he thought about the cosmic ball and it appeared and before the very eyes of all saints and sages it transformed into a giant wheel and rolled down the earth. Saints and sages followed the wheel and suddenly it just cut through the veil that had made Naimesharanya invisible and everyone could see it. This place became the Karmabhumi for the saints. The spokes pierced into the earth and created the way to Agartha and after creation of the connection with the sahasraloka landed in Ban Satur near yamo-giri (now called yamunanagar) in the land of Bahudhhanyaka (bahud –large, dhanyaka – grain)- now known as Haryana. The wheel since it stopped at Naimesharanya due to its spokes (naeimi) is considered one which breaks through time and space to bring back the original form of life of dharma in its true flavor; thus Sage Saunaka was able to bring forth the new cycle of Dharma Parivartana.”

The whole narration of Mahabharata was done at the Naimesharanya and the story was told by Ugrasrava Sauti (son of Lomarshana, contemporary of Sage Jamini) who was a disciple of Veda Vyasa (Krishna Dwaipayana Vyasa) to the assembled Sages and Saints including Sage Saunaka.

The purpose of the huge treatise being told in the sabha was to make sure that future does not bring forth warfare and also allow one to keep the manasa well and silent. Thus the place became known as aranya meaning a place without war.

It is truly divine to find a place minus war, either within the self or with somebody else. Once the Manas Patal is silent then the waves of turmoil become silent too and grow with the individual to become one with the divine. The mind and the soul can find peace and tranquility only when the churning happens and allows one to go deeper within and understand the way of being Dharmic and karma so that he can actually become the dharma by way of akarma.

The whole process of discussion on the battlefield was not only to bring forth the state of dharma but also a state of being animishak. During the whole process of pravachana, Krishna transformed from a state of

1. Friend to be a charioteer (sakha-sarathi)

2. Charioteer to be a Friend (sarathi-sakha)

3. Friend to be a Gyani (sakha gyani)

4. From gyani to a state of Dharmic Acharya (gyani dharmic acharya)

5. From a state of Dharmic Acharya to become a Dharmic Guru (dharmic acharya guru)

6. Dharmic Guru to Dharma Gyani (dharma guru gyani)

7. Dharma Gyani to Dharma Acharya (dharma gyani acharya)

8. Dharma Acharya to Dharma Guru (dharma guru acharya)

9. Dharma Guru to Manas Guru

10. Manas Guru to Atma Guru

11. Atma Guru to Dev Guru

12. Dev Guru to Sat Guru

13. Sat Guru to Purnapurushottama

14. Purnapurshottam to Devanatha

15. Devanatha to Eashwara

16. Eashwara to Maheshwara

17. Maheshwara to Sarveshwara

During the whole process of transformation, Krishna explained Kala (Time), Kaala (Space), Dharma (Righteousness), Prakriti (Nature), Jiva (Soul) and Eashwara (Controller).

Arjuna’s Naimesha Diksha happened on the battle ground which is similar to what we all go through in everyday life but the difference is that during the whole process Arjuna grew from the state of being a person filled with frustration and anger to a sense of being relative (son, husband, nephew, brother and so on to various people) to Dharmic person to one who is with Dharma. Each chapter shows the growth of Arjuna and also as explained above, the status of Krishna transforms to a level after which no mortal can know or even have a glimpse of the divine.

Description of Chapters of Mahabharata

Chapter 1. The Yoga of Arjuna’s Crisis (Arjunavisada Yoga). By the end of this chapter Arjuna had let go of 46 ways of suffering.

Chapter 2. The Yoga of Understanding (Sankhya Yoga). By the end of this chapter, he is well aware of 72 realities that pertains to all jivatman.

Chapter 3. The Yoga of Action (Karma Yoga). By the end of this chapter his knowledge about 43 karma is well accepted.

Chapter 4. The Yoga of Knowledge (Gyana Karma Samanyasa Yoga) knowledge of 42 levels of paths to transcend the layers is bestowed on him.

Chapter 5. Yoga of Renunciation/Actions (Karma SamnayasaYoga) the perception gathered from the above all gets shattered with the acceptance of 29 actions of gaining renunciation.

Chapter 6. The Yoga of Meditation (Dhyana Yoga) 47 ways of dhyana processes and their intricate levels are shown to him in a way that allows him to go deeper within to gain the truth himself.

Chapter 7. Wisdom & Understanding (Gyana Vijnana Yoga) Dhyana led to knowledge which is ‘para’ meaning beyond and its 30 layers are shown to him.

Chapter 8. The Imperishable Brahman (Aksara Brahma Yoga). Once the knowledge Is received then wisdom follows and its own 28 levels are shown.

Chapter 9. Sovereign Knowledge & Secret (Rajavidya Rajaguhya Yoga) Even after gaining wisdom the supreme knowledge still deludes him for it flows within the 28 realms beyond the layers of wisdom.

Chapter 10. The Yoga of Manifestations (Vibhuti Yoga). The power of 42 riddhies and siddhies and manipulation beseech him and slowly entice him to get corrupted so that he is unable to remove the veil of truth.

Chapter 11. Manifestation of World Form (Visvarupa Darsana Yoga) Even after one is able to go beyond the realm of enticement offered by the 55 transformative powers of the nature, he is held back.

Chapter 12. The Yoga of Devotion (Bhakti Yoga). Conditions and holding on to one’s own assumptions make one bound by 20 layers of feeling and knowing the ways as preset by the norms deep rooted over the centuries.

Chapter 13. Field & the Knower of the Field (Kseta Ksetrajna Vibhaga Yoga). This knowledge allows one to gain the knowledge of oneself and others surrounding one and through the 35 layers of perceptions, it allows one to move beyond.

Chapter 14. Distinction of the Three Gunas (Guna Traya Vibhaga Yoga) 27 steps of knowing the trigunas allow one to transcend the trigunas and know the true one.

Chapter 15. The Yoga of the Highest Vision (Purushottama Yoga) The breaking of conditions allows one to gain entry into the 20 steps of knowing the TRUE ONE who is beyond even the realm of the one who is speaking (Krishna) for he is speaking due to the powers as bestowed by the ONE who is ALL-IN-ALL. Beyond the ONE, nothing exists. Since Krishna is the medium chosen by the ONE, he is considered as Purushottama.

Chapter 16. Liberating and Binding Conditions (Daiva Asura Sampat Vibhaga Yoga) Even with the Purushottama being there, the 24 dualities exist. Of these, fear of letting go holds one back because of which one comes back into the cycle of birth and death.

Chapter 17. The Three Forms of Faith (Sraddha Traya Vibhaga Yoga). When the 28 forms of sraddha, sneha, samarpana come into being, then only a human is able to go beyond the cycle of birth and death.

Chapter 18. Freedom by Renunciation (Moksa Samanyasa Yoga). Finally he takes the 78 steps of gaining liberation and being one with the Sarveshwara who in himself is just an essence of the ONE.

Sum total of 700 steps are ways of growing from the mundane understanding of life to one of being liberated. Of these, 84 steps pertain to delusions which Arjuna was ready to shed and 41 steps are intermittent statements which are given by Sanjay. Sanjay was not at all concerned with what was happening but he was doing the duty of telling what he was seeing in the battlefield. Sanjay was given the Divya Naimesha Chakshu Vidya by Ved Vyasa and not by Krishna as is popular believed.

Maitreya  says, “The most beautiful thing is that the Naimesha Diksha is not a right of any person; rather, the individual is selected by the Divine for a purpose and each of one of the individuals has a purpose to complete.

Naimesha is an unconditional Diksha, unlike many other Diksha. Naimesha Diksha gives expansion and allows delving deep.

Change of name has great relevance in this Diksha for the name itself is selected by the Divine and the name indicates to the depth till which the individual can go to find himself.

The name is not given for the sake of mere giving; rather, it is one chosen by the divine and this has a great relevance for the person who asks for Diksha or one who has been selected after the approval of the Divine.”

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