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yogipress · 5 years

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The Hanuman Chalisa – Translated and Explained

Love is the nirvana of the buddha and the samadhi of the yogi. It is the miraculous power of Hanuman, devotee of the hermit king, Rama.

A poem of love and devotion, dedicated to the mighty hero and monkey-god, Hanuman and to his Guru and God: Rama. The poem is replete with praises for his supernatural prowess, his incredulous strength and intelligence, his childlike charm and cunning, and above all for his love and desire to serve Rama, the hermit king of Ayodhya.

This ancient poem, consists of 43 verses, describing a part of the lives of Sri Rama (the perfect indwelling spirit) and Hanumana (prana or the life force) son of the wind god, his devoted disciple and servant.He serves not out of necessity, but from choice, from love. For prana finds its fulfilment only in the perfection of the indwelling spirit. While we spend our lifetime pursuing illusions upon illusions, intoxicated by our own selves as well as the world around us, our prana grows weaker and weaker. But mighty Hanuman, growing from strength to strength, remains exclusively in service of the perfect Rama.

The poem speaks of three types of beings, their places in the world and their relationships with each other.

The three being: humans, demons and between the two are all the others, called the monkeys. All three types have divine and unlimited potential, with the monkeys having the most difficult access to this potential. Humans are those who follow dharma or righteousness i.e. strive to rise above the instinctive nature and succeed, in howsoever small measures. Demons, those who strive for the same and succeed in greater measure than the humans, which gives them superhuman skills. But the ensuing power intoxicates them and instead of freeing them, buries them deeper in the pursuits of the primal brain.

In between we have the monkeys, also a metaphor for the restless mind. A mind that can never rest on anything, like a monkey jumping from branch to branch. It is far easier to capture their attention and domesticate them than the humans or the demons. This limitation lies not in their bodies, but in their forever distracted minds.

Ancient India has always laid more emphasis on the mind than on the body. From this research and years of dedication were born the paths of yoga and vedanta. Recently the west has started to devote a lot of research to the mind, through neuroscience, psychiatry and psychology among other fields.

Ancient epics, myths, legends, poems and stories, explain the mind and its mysteries in a deep and profound manner. They are often woven into the everyday tapestry of social life, so much so that they have naturally lived in peoples hearts and minds since the past thousands of years and are often considered folklore.

One such text is the Hanuman Chalisa, dedicated to the very popular monkey god, Hanuman.

Being a text of devotion and love, it is often dismissed by the more rational as a story about magical impossible people, creatures and events. But it so much more than that. The poem speaks eloquently about the unconditional love of a disciple for his teacher, of a devotee for his god.

The science of yoga devised four paths towards enlightenment, for the different character traits that humans possess. Devotion which is one of them, is said to be the fastest and safest path. Often we admire someone who we see as perfect. They may possess qualities and virtues we would like to have and that admiration naturally blossoms into love and devotion.

The poem starts with a prayer to the sacred dust that lies at the feet of such an enlightened being: Rama – Hanuman’s god and guru. So pure and virtuous is Rama, that even the dust at his feet, says Hanuman, has the potency to clear the disturbed mind, turning it into a perfect mirror reflecting only the divine.

It is said that the very intelligent and perceptive monkey Hanuman recognises Rama’s divinity the moment he sets eyes on him in the forest. Rama, known as purushottam or the perfect man is the very personification of dharma (righteousness). Hanuman recognising this, surrenders his entire life to his service in that very instant, his heart overflowing with love.

Unmatched in strength, and full of divine attributes himself, Hanuman fights Rama’s battles, leaps across the ocean, carries a mountain of sacred healing herbs from the Himalayas to the south of the country, and above all, locates Rama’s estranged wife Sita, to whom he becomes Rama's messenger. These are just some of his feats. Highly popular in his native country, there are thousands of temples dedicated to him across the length and breadth of the country and far beyond, in Thailand, Indonesia, Burma etc.

In this poem, the path of love or Bhakti Yoga is glorified over all other paths towards enlightenment. All other paths require the perfection of techniques and many hours and years spent in practise. But love requires no such thing. It is sufficient unto itself and comes naturally to every being. True love is unconditional love, expecting nothing in return. So great is the power of Hanuman’s love that it outlives even the avatar’s themselves. While avatars born like Rama and Krishna, must return to their heavenly abodes once their work on earth is done, Hanuman is a chiranjeevi or immortal.

Legend says that he can still be seen attending spiritual gatherings where the name of Rama is sung. A special place is always reserved for him. For nothing outlives love as all else faces decay and must perish. But love being the very nature and source of the cosmos is eternal. It needs no nurturing, nor sustenance, instead it nurtures and sustains, asking for nothing in return.

Being desireless is what gives Hanuman his magical powers and strength. All human action, is geared toward the satisfying of desire, whether done consciously or unconsciously. Desire, a tenacious mistress remains forever dissatisfied, forever demanding, thus consuming life relentlessly.

Yet there is another path few are able to see. That of sublimating desire. Where nothing else but love is desired. It is the mighty hero’s path. Only for him or her who has conquered the senses and gone beyond their intoxication. For love is sufficient unto itself and needs no other sustenance. It is the nirvana of the buddha and the samadhi of the yogi. It is the miraculous power of Hanuman, devotee of the hermit king, Rama.

Hanuman Chalisa TRANSLATION

Shri guru charan saroj-raj nija manu mukura sudhaari

Baranau Raghubara Vimala Jasu jo dayala phala chari

Bowing to my Guru’s lotus feet I pray that my heart be cleansed, so it may reflect the glories of Rama;

I hear that just hearing of his life, one is bestowed with the four eternal fruits, so difficult to attain: Dharma, Artha, Kama and Moksha;

Buddhi-heen tanu janikay sumirow pavanakumara

Bala-buddhi vidya dehoo mohee harahu klesa mikaara

I Meditate on You, O son of Pavan, Ignorant as I am;

Bestow upon me your light strength and knowledge. So all my afflictions may be liberated;

Jai Hanuman gyan gun sagar

Jai Kapish tihun lok ujagar

Victory to you dear Hanuman, ocean of mercy and compassion;

Victory to you who illuminates all three worlds and is divine amongst monkeys;

Ram doot atulit bala dhama

Anjani-putra Pavan-sut nama

Messenger of Rama, you possess incomparable power;

Son of Anjana and of the wind God;

Mahabir Bikram Bajrangi

Kumati nivar sumati ke sangi

Great hero, stronger than a thunderbolt;

Companion of only the pure minded , please rid my mind too of falsehood;

Kanchan varan viraj subesa

Kanan kundal kunchit kesa

Your golden body shines bright;

Always beautifully dressed you are, adorned with jewels and curly locks;

Hath vajra aur dhvaja viraje

Kaandhe moonj janehu sajai

Holding a thunderbolt and a flag;

your shoulder adorned with the sacred thread;

Sankar-suvan Kesari nandan

Tej prataap maha jag bandan

Manifesting the Great Lord Shiva himself, you are the son of King Kesari;

Who in this world doesn’t revere the strong and the brave? O embodiment of both;

Vidyavaan guni ati chatur

Ram kaj karibe ko aatur

Highly learned, skilled in all Vidyas & full of virtue;

always ready to serve your Lord, Rama;

Prabhu charitra sunibe ko rasiya

Ram Lakhan Sita man basiya

You enjoy nothing more than listening to stories about Rama;

The Lord who dwells in your heart along with Lakshman and Sita;

Sukshma roop dhari Siyahi dikhava

Vikat roop dhari Lank jarava

With equal ease you transform from the tiniest to massive forms;

In front of Sita you appeared minute & humble, later becoming a fearsome giant you burnt Lanka to ash;

Bhima roop dhari asur sanghare

Ramachandra ke kaj sanvare

As a fearsome giant you slayed demons;

removing them from your Lord Rama’s way;

Laye Sanjivan Lakhan jiyaye

Shri Raghuvir harashi ur Laye

You saved Lakshman, bringing the rare Sanjeevani from far away mountains;

Overflowing with Joy, Sri Rama embraced you to his own heart;

Raghupati kinhi bahut badai

Tum mam priye Bharathi sam bhai

Rama sings praises of you; embracing you he says;

‘You are as dear to me as my own brother Bharat’;

Sahas badan tumharo jasa gaave

Asa kahi Shripati kanth lagaave

Even the Thousand Headed Seshnag Sings Your Glory;

Said Rama, taking you in his Embrace;

Sankadhik Brahmaadi muneesa

Narad-Sarad sahita Aheesa

Sanak, Brahma and other sages;

Narada, and Devi Saraswati along with the lord of serpents;

Jam Kubera Digpaal jahan te

Kavi kovid kahi sake kahan te

Yama, Kubera and all other guardians of the directions;

Poets as well as scholars find not the words to sing your praise;

Tum upkar Sugrivahin keenha

Ram milaye rajpad deenha

Eternally grateful to you is Sugriva;

You introduced him to Ram who got him back his kingdom, making him King again;

Tumharo mantra Vibhishan maana

Lankeshwar bhaye sub jag jana

Vibishana surrendered himself to you;

And you made him Lord of Lanka while the world looked on.

Yug sahastra jojan par Bhanu

Leelyo tahi madhur phal janu

Flying towards the Sun, thousands of miles away;

You almost swallowed it whole, thinking it to be a Sweet Fruit;

Prabhu mudrika meli mukh mahee

Jaladhi langhi gaye achraj nahee

Carrying Lord Sri Rama's Ring in your Mouth;

You Leapt across the Ocean. Full of wonder are you;

Durgam kaj jagath ke jete

Sugam anugraha tumhre tete

All things difficult in samsara

Are Rendered Easy by your Grace

Ram dwaare tum rakhvare

Hoat no agya bin paisare

Guardian of Rama’s kingdom;

Who can enter without your blessings?;

Sub sukh lahae tumhari sarna

Tum rakshak kahu ko darna

All joys are mine, in your protection;

With you as guardian what is there to fear?;

Aapan tej samharo aapai

Teenhon lok hank te kanpai

Who but you, can contain your glory?;

Which makes all three worlds tremble as you roar;

Bhoot pisaach nikat nahin aavai

Mahabir jab naam sunavae

No ghosts nor evil comes near;

Hearing your name o great hero;

Nase rog harae sap peera

Japat nirantar Hanumat Beera

What pain, what disease can remain?;

When I continuously utter your name?;

Sankat se Hanuman chudavae

Man, kram, vachan dhyan jo lavai

With my mind, heart and speech fixed on Hanuman;

what problems could I ever have?;

Sap par Ram tapasvee raja

Tin ke kaj sakal tum saja

When my mind is engrossed in Rama, King of yogis;

What problems can I not solve?;

Aur manorath jo koi lavai

Sohi amit jeevan phal pavai

As I bring my chariot mind to the Lords feet;

The immortal fruit of life, I obtain;

Chaaron jug partap tumhara

Hai persidh jagat ujiyara

The 4 yugas are full of your glory;

Your greatness illumines the world;

Sadhu sant ke tum rakhware

Asur nikandan Ram dulhare

Beloved of Sri Rams, o destroyer of demons;

All sages and saints take refuge in you;

Ashta-sidhi nav nidhi ke dhata

As bar deen Janki mata

Mother Sita’s boon grants upon you;

The title of bestower of all eight powers, and all nine treasures;

Ram rasayan tumhare pasa

Sada raho Raghupati ke dasa

Knower of Rama’s sweet gentleness;

You remain always his loving servant;

Tumhare bhajan Ram ko pavai

Janam janam ke dukh bisraavai

Remembering you one attains Rama;

And sorrows of all lifetimes, not just this one, are liberated;

Ant-kaal Raghuvir-pur jayee

Jahan janam Hari-bhakt kahayee

With this devoted heart of mine, known as his servant;

I enter Sri Ramas kingdom;

Aur devta chit na dharehi

Hanumat se hi sarve sukh karehi

Just through this one sadhana of your remembrance;

All delights and happiness come my way;

Sankat kate mite sab peera

Jo sumirai Hanumat Balbeera

What are pains, and what are sorrows to him?;

Whose heart is immersed in you?;

Jai Jai Jai Hanuman Gosain

Kripa karahu gurudev ki nyahin

Victory to Hanuman, master of the senses;

Bestow your kindness as supreme Guru;

Jo sat bar path kare koi

Chhutehi bandhi maha sukh hoyi

With unbroken remembrance of you in my heart;

What can bind me? All is liberation;

Jo yeh padhe Hanuman Chalisa

Hoye siddhi sakhi Gaureesa

Gauri’s husband himself, the great Shiva is witness to my devotion unto you;

Which bestows only liberation;

Tulsidas sada Hari chera

Keeja Nath hriday mein dera

The author Tulsidas, your eternal disciple;

Prays that you live forever in his own heart;

Pavan tanay sankat harana mangala murati roop

Ram Lakhana Sita sahita hriday basahu soor bhoop

Please dwell eternally in my heart too, son of Pavan and destroyer of difficulties;

Along with Sri Rama Lakshman and Sita.

#hanuman chalisa lyrics #hanuman chalisa in english #hanuman chalisa english

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priyastandon · 4 years

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Understanding the Purushottam Maas

Ever since I have been aware of the tradition of doing Sharaadh tarpan for our ancestors and worshipping Nav-Durga in Navratri, I remember that Navratri always follows on the day next after Sharaadh. This year we shall be witness to an unusual phenomenon in the Lunar calendar. There is a month long gap between the Sharaadh and Navratri. In the year 2020, Sharaadh dates are 2 sept-17 Sept. Adhik Maas will be from 18 Sept-16 Oct 2020. Navratri will be from 17 Oct-28 Oct.

I was intrigued by this information. My desire to know more, led to these findings. I thought of sharing for the benefit of others.

The lunar calendar that we follow for calculating festival dates, auspicious dates, making of horoscope etc. is comprised of 354 days and 9 hours approximately.

The Solar calendar has 365 days and 6 hours approximately. So there is a difference of about 10-11 days between the two calendar systems. To bridge this gap, every three years an additional Lunar month is added, which is called Adhik Mass (extra month)or Khar Maas (kharaab Maaas) or Mall Maas (inauspicious month). For that reason no auspicious work is done or started in this month.

Usually the four Lunar months of Shravan, Bhadrapd, Ashwin, and Kartik, collectively constitute the Chatur Maas. Most of our festivals are celebrated during Chatur Maas. These are Guru Poornima, Janamasthmi, Ganesh Chaturthi, Navratri, Dushhera, Diwali etc.

The Adhik Mass re-occurs after roughly 32.5 months. That is why its position is not fixed like other months. In 2020 the Adhik Maas is falling just after the Sharaadh. Hence Navratri will be delayed by a month! It is said that during Sharaadh we get the opportunity to atone for our sins against our forefathers. We offer obeisance to them and pray for them to be peaceful and happy wherever they are. Only after we have cleansed our minds, can we do Ghatsthapana or do Devi Pooja in the Navratri. This year with the Adhik Maas falling between Sharaadh and Navratri, we get to have more time to do cleansing. I think it’s a bonus period granted, to clear the clutter from our minds and correct our thoughts, words and deeds and then do Devi Poojan!

Interestingly, Prahalad’s father Hiranyakashp had taken a boon from the Lord that he should not be killed by man or animal, neither in day or in night, neither on the Earth nor in the sky; no weapon could kill him; he shouldn’t die during any of the twelve months of the year. Lord Vishnu incarnated as Narasimha Avatar- (He was half man-half lion); the time was twilight (neither day nor night); Narasimha placed him on His lap (neither on Earth nor in the sky); and put his claws into his stomach (no weapon was used) to kill him! And the month was Adhik Maas!!!

For calculation purpose, the Adhik Maas is considered to be a part of the month that follows it. Since this year the Adhik Maas will be followed by the Ashwin Maas so in a sense Ashwin Maas will be of two months. Resultantly, Chatur Maas will be of five months instead of four. The adjustment of the Adhik Mass ensures that the festivals fall in the correct season year after year. After 160 years the Adhik Mass is in a leap year.

Every month has a Devta attached to it. There was no Devta assigned to Adhik Mass as its presiding deity. Legend has it that since no one owned this month, Lord Vishnu gave His name to the month, so it is also called Purushottam Maas.

According to the Solar calendar, the Sun transmigrates from one Zodiac sign to the next on Sankranti day. Since there are 12 Sun signs, there are 12 Sankrantis.

There is no Sankranti in Adhik Mass. It is said that since the days of Adhik maas are inauspicious it is good to spend time in prayers and meditation and seek the grace of God. I think that since it’s also called Purushottam Maas, it’s a time to spend time in thoughts of Purushottam! Let’s learn to pray with devotion and positivity, rather than with fear and negativity!

What struck me is that the difference between the Lunar and Solar calendars is documented and acknowledged by all. Yet it is so beautifully managed and aligned. This wonderful system has been devised by our ancestors for bridging the gap between these two systems. India follows something called the Luni-Solar calendar. Because although the dates for official calendars, Banking etc. are fixed as per the solar calendar (Also called the Gregorian Calendar), the festivals like Diwali, Dushhera etc. are calculated as per the Lunar calendar.

I would often wonder how Makar Sankranti always falls on January 14th and Baisakhi on April 13th. At most they would vary by a day. Now I understand because they are some of the few festivals that are calculated as per the solar calendar. The dates of other festivals like Rakhi, Janmasthmi always vary because they are calculated in accordance with the Lunar calendar.

The solar calendar is used for determining the Sun’s position and all things related. Everything in our culture has a reason and a season for it! I find this amazing … do you?

Well! If you enjoyed the read, do let me know in the comments section below. Thank you!

#adhik maas #purushottam maas #indian culture #indian calendar #mall maas

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donaldclemons · 4 years

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Brahmpath … End result

This topic is in continuation to the previous one which had the header “Tyaga … End stage of Brahmpath” …

Until now we had discussed the various aspects of Sadashiva Pradakshina and at some places we have also used the term Brahmpath (or the Last path which an aspirant walks prior to an exit from allness and her each part) … But we never concluded the Pradakshina … So this topic is to conclude it …

This path is through two base self realizations …

“Pinda as Brahmand” … I.e. self realization of macrocosm within the aspirants microcosm and thus a knowledge of the fact that microcosm (or Pinda) is Brahmand (macrocosm) …

Atman as Brahman … And after above is a further self realization of “Atman as Brahman” i.e. this is the stage of self realization that the “innermost essence of the aspirant (i.e. aspirant’s Atman)” itself is the “innermost essence of allness and her each part (i.e. Brahman)” …

Within this path and as a matter of fact …

Brahmpath or Last pathless partless path is also the path of Sadashiva Pradakshina …

Sadashiva Pradakshina itself is the path of completion of Brahmpath (i.e. the Last path) …

These two are like Siamese twins because each is a partless part of the other …

GG-1 … Completion of Sadashiva Pradakshina … Completion of Brahmpath …

And after completion of all earlier discussions and the absorption’s which were discussed there, that Yogi walks free of “allness and her each part (i.e. the Yogi walks free of Brahmand and Pinda)” … This is as he is already “fully liberated (liberated from all that ever is or could ever be)” even when he is still seeming to be incarnated … Such a Yogi is in “Jeevanmukti or is liberated whilst alive” …

And yet because that Yogi’s Siddha bodies which denote the presence of macrocosmic states within that Yogi’s own microcosm, are also as eternal as is the eternity of existence of these five faces of Viraat Parabrahman Sadashiva and since these Siddha bodies of that Yogi are already absorbed into their respective principal causes, so these absorbed bodies also continue to live within their respective principal causes (i.e. five faces of Sadashiva or their further originated states) until the fathomless time span which remains pending of the eternity of Maker’s Makings …

And due to the reasoning which was discussed in above two paragraphs, even when that Yogi is liberated whilst still incarnated (i.e. that Yogi is a Jeevanmukta), yet that Yogi is also simultaneously existent due to the fact that his own Siddha bodies would only continue to exist (within these five faces of Sadashiva and the further states which have self originated from these five faces of Sadashiva) until fathomless pending eternity as is of the supreme genius of Maker’s Makings …

Thus due to above reasons, that Yogi is the eternally liberated one, yet that Yogi is also the permanently existent one and where his existence itself is within all of the principal states of the Maker’s Makings (i.e. within the five formless faces of Sadashiva and simultaneously his existence is also within all other principal states which are self originated from these five faces of Sadashiva) …

Thus this is the state of existence of that Yogi, who rests within a union to allness and her each part (Brahmand Yoga) and yet simultaneously rests in freedom from allness and her each part … This is the stage of being beyond both bondage and liberation in addition to being beyond the concepts of bondage and liberation …

GG-2 … State of a Yogi who completes Sadashiva Pradakshina …

So basis above, the condition of such a Yogi, could be thus told …

Already fully liberated whilst alive (Jeevanmukta), yet eternally existent within allness and her each part … Thus such a Yogi is the all present yet beyond allness itself …

Such a Yogi only continues his destined pending lifetime (of that incarnation where all earlier discussions were accomplished) to naturally bring it to its destined end …

And after the destined ending of that incarnation, that Yogi continues as the eternally existent one (as these surrendered Siddha bodies continue to exist eternally within their respective macrocosmic principal states) and thus that Yogi is the one whose presence itself is within allness and her each part … And even when this discussed part is true, yet simultaneously that Yogi is also fully free of allness and her each part (as these Siddha bodies were detached and thus are no longer of that Yogi) …

This is the stage of being free of both bondage and liberation …

Thus that Yogi is the one who could be thus told …

Already fully gone, yet eternally existent and yet as the fully gone one …

Eternally existent yet permanently free of all modes, conditions and states of existence that ever are or could ever be within the entirety of the supreme genius of the Maker i.e. the Maker’s Makings …

Neither existent nor not existent, yet the eternally existent one …

The eternally non-existent one, who stays free of both existence and non existence …

Neither non-existent nor the one who exists, yet as the one who stays within both existence and non existence but only as their fully detached and only as a witnessing pervader …

The one who is neither ever gone nor would he ever be returning back to any mode, condition or state of existence due to the fact that he has already evolved over all that falls in the purview s of the terms of going, not-going, coming and not-coming and also all that is intermediary of these four words …

Such is Yogi could also be thus described …

The Absolutely gone, yet the eternally ungone one …

And who simultaneously is the supremely ungone one and is yet the eternally gone one …

He neither exists nor not exists … And he is also not in their intermediary states …

Basis of above stated facts is his realization … He already knows that his coming was none other than an illusion and so would be his going …

Above is as he knows that “Now he neither exists nor does he not exist” nor even does he exist in the intermediary state of these two terms …

He is neither present nor not present … And he is also free of their intermediary states …

He is neither liberated nor not liberated … And he is also free of their intermediary states …

He is neither in bondage nor is he not in bondage … And he is also free of their intermediary states …

He is the knower of all paths, conditions, states and modes of existence, of here, beyond and also that which is beyond them and is as the one who is resting in a state which is “beyond all that is considered and not considered as beyond” …

He is the Siddha Avadhoot who attains the state of a Brahmavdhoot …

The unmatched one of his age cycle which he comes to inaugurate in that universe …

He is the knower of all innermost divinities of allness … He is the all knowing one, The Buddha …

Basis all above, in reality he knows that he never came and thus he cannot ever go … He is thus the Tathagatha … Thus he is the “one who Thus comes and only goes Thus” …

And simultaneously with all above … His condition is eventually as follows …

And even when all above is true, yet he eventually remains as a Kaivalya Mukta … Since he attains to Kaivalya Mukti whilst alive, so he is the one to whom the term Jeevanmukta (i.e. one who is liberated whilst alive) eventually applies … This is what he eventually is …

And since he eventually is a Kaivalya Mukta (i.e. one who is fully, finally and permanently liberated from the entirety of Maker’s Makings), so he is also the one who knows the essence of the four great statements of the four Vedas (Chatur Mahavakyas of Vedic lore) …

And finally … Due to being a Kaivalya Mukta, he also knows that he no longer holds any accomplishments (Siddhi’s) that have been discussed in this text (and he also knows that he also does not hold those Siddhi’s, which have intentionally not been discussed in this text) …

GG-3 … The final path of a Kaivalya Mukta … Final End of Brahmpath …

The final endless path of a Kaivalya Mukta could be thus described …

When all that is as Maker’s Makings within any aspirant’s (or Yogi’s) microcosm, becomes absorbed into their respective macrocosmic principal, parental, primary and primordial causes, then that Yogi walks alone “Itself Within Itself” whilst being free of allness and her each part (including all Siddhi’s or accomplishments) and whilst he continues to rest within the essence of the wise words that “there eventually is nowhere to go, nothing to do, nobody to be” but to be that which he ever was as the eternally liberated one, due to the supreme genius of the Maker’s Makings …

Above is as that Yogi knows “That the Maker never made anything wrong” and thus that Yogi also knows that the Maker never any “bondage or liberation” because all that was made within the Maker’s Makings (including that Yogi) was none other than the Maker’s own self expressed, self manifested and self present state as the macrocosm and each microcosm …

And since that Maker’s self expression, self manifestation and self presence itself is as the macrocosm and her each microcosm and which itself is free of bondage and liberation, so no microcosm has ever been or can ever any microcosm be in any kind of bondage … Thus that Yogi knows “how can any microcosm ever get liberated” when it already and eternally is …

The knowledge of that eternally liberated state is the “end stage of walking the last path (or Brahmpath)” and this knowledge is also self realized through the Divya Sookshma Pradakshina (i.e. divine subtle circumambulation) of Viraat Parabrahman Sadashiva …

So this brings us to an end of discussions on Sadashiva Pradakshina …

And this topic also denotes the “End of walking the last and final path (or Brahmpath) …

Finally …

The knowledge of that state of Kaivalya Moksha (i.e. full, final and permanent freedom from all that is as Maker’s Makings) is subtly hidden in the self realization of the innermost essence of “Vedic Chatur Mahavakyas (Four Great Statements of Vedas)” …

So now we shall move on to the next set of topics where we would be discussing the “four Great Statements (Mega Statements or Mahavakyas) of Vedas” … And that would be the last set of topic of this part of the text, which deals with self realization …

Brahmpath … End result published first on https://thaiamulets888web.tumblr.com/

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donaldclemons · 4 years

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Sadashiva Pradakshina … Vedanta

एकं सद्विप्राः बहुधा वदन्ति

Ekam Sat-Viprah Bahuda Vadanti

Truth is one, but sages address IT by different names

The word Pradakshina is made up of two parts … The word “Pra” means “move forward” and Dakshina means “to south or to the right hand side or to clockwise direction” … This is also termed as Parikrama …

In simple words, Pradakshina or Parikrama means circumambulation around a deity, around a place of high spiritual authority (like a Vedic temple, a mountain, a river, a tree, a Guru or even parents, etc-etc) and also around all those places and aspects which have a deity resting within it …

The Vedic Parikrama or Pradakshina is done in a clockwise manner i.e. whilst moving to right hand side (i.e. to the southern side or Dakshina Disha) … This ensures that the deity or place of high spiritual authority is always kept on one side (i.e. on the right hand side) of the one who is doing the Parikrama (or Pradakshina) and ideally this is to be done in such a way that as far as possible during the Parikrama, the deity is always kept equidistant when one is moving around it (i.e. when one is doing the Parikrama around the deity) …

AA-1 … Pradakshina (or Parikrama) around Sadashiva …

Since my primary deity (Ishta Deva) and primary or supreme guide (Param Gurudeva) is none other than five faced Sadashiva, so as far as my case has stood in times of my earlier incarnations (or even my transmigrated incarnations, including the current one), this Parikrama needs to be done around the four cardinal faces of Sadashiva …

When we do the Parikrama around the four cardinal faces of Sadashiva, then it is also automatically completed around the central upward looking (Skyward looking) face of Sadashiva (i.e. Ishaan face of Sadashiva or Ishana face of Sadashiva) …

This time around it was completed in “two plus one” stages (i.e. three stages) and each of these stages had four steps … But in this topic I have left the third stage to self realization of aspirants …

Thus within this topic and this text only the initial stage of return back to start point whose path was of Kashmiri Shaivism and of Vedanta (i.e. Panch Brahma Upanishad) and the next (or second) stage which as such is of the Chatush Pada Parikrama as per Siddha Lore’s is discussed here …

And the third stage which relates to that which remains as an undisclosed aspect of this Pradakshina around Sadashiva, is left the self realizations of interested aspirants …

Pradakshina of Sadashiva is the higher of all Pradakshina … This is due to the fact that the one who is addressed as Sadashiva (i.e. eternal, ever-present and all present Shiva or the eternal omnipresent supremely auspicious being) is also addressed as following across various ancient lore’s of Sanatan Dharma and its sects …

Bhagwan Sadashiva … My supreme Gurudeva (Param Gurudeva) … My first Guru of those timeless ancient times and he had also told me that he would also be my last and final Guru prior I am finally liberated …

Viraat Parabrahman … The boundless Absolute being and it also means the dimensionless self expression of the Absolute …

Viraat Purusha … The macrocosmic being in whose envelopes everything resides …

Bhagwan Vishvakarman (or Vedas) … The macrocosmic architect …

Sriman Naaraayana … My eternal guide (Sanatan Gurudeva) … The ultimate ruler and non egoistic final controller of that rests within the envelopes of the infinite macrocosmic waters …

Primordial Buddha Samantabhadra … Adi Buddha of Tibetan Bardo … Adi Buddha (of Tantric Buddhism) in whom all Buddhas of triple times reside …

Adi Nath of Siddha sciences … The primordial Lord … The timeless eternal being …

Panch Mukha Brahma (of Upanishads) and Panch Brahma of Agama Lore …

Formless state of Bhagwan Pashupatinath … The word Pashupatinath literally means “Lord of all macrocosmic speciology” and the word speciology means all that is animate, inanimate, supra-animate and supra-inanimate … This is original concept from where the Biblical phrase of “Lord of Sheep” is derived …

The eternal Tirthankar i.e. Adi Nath (of Jainism) …

Siddha Loka of Jainism …

Bhagwan Mahakaal … The timeless Lord, who himself is the “Great Time” … And since in Vedas, there can only be one great, so the great (or Maha) as is told here, only means the supreme (Param) … Thus Mahakaal which literally means Lord of the great time, only means Lord of supreme time or lord of eternity or the eternal lord … As also, that who is an eternal Lord, cannot be any other than the one who is also the omnipresent Lord, Omnidirectional lord (Lord of all directions or paths of evolution) and eternal Lord (i.e. Lord of the triplicity of time) …

Since the divine is indistinct from its own divinity, so the divine cannot be separated from IT’s own divinity, just like the sun cannot be separated from its own light, so the divinity of Bhagwan Mahakaal, who as such is addressed as Maa Mahakaali (divinity of all of the triple times) cannot be separated from Bhagwan Mahakaal … Thus when we consider this fact, then Bhagwan Mahakaal is Maa Mahakaali only … Due to this reason, I also consider Bhagwan Sadashiva to be none other than Maa Mahakaali …

The one who is addressed as Sadashiva (and is also addressed with all above listed names across various ancient lore’s) itself is the one who in Shaktism (or path of Shakta’s) is addressed as Maa Adi Parashakti or the supreme divinity (or supreme mother of allness) …

Thus when any aspirant does the Pradakshina around Sadashiva, then that aspirant also completes the Pradakshina around all above …

AA-2 … Pradakshina around Sadashiva denotes Pradakshina around all …

The four formless cardinal faces of Sadashiva along with the central upward looking face are always present within the entirety of Maker’s Makings and her each part … These four faces also have their presence within those states which are beyond the Maker’s Makings (or the macrocosmic self expression of the creator or Brahmand or Vishvaroop Brahma) …

Within all greater and lesser parts of Maker’s Makings the same four cardinal faces of Sadashiva along with the central upward looking face, are always present … Each circle that gets drawn on the celestial sphere due to movement of celestial objects also has a subtle presence of these faces within it … Thus these four cardinal faces of Sadashiva along with the central face of Sadashiva (i.e. Ishaan face of Sadashiva) are always present within each microcosm …

Here the word microcosm means each animate, inanimate, supra-inanimate and supra-animate entity and thus this term (i.e. microcosm) includes each of the universes, galaxies, planets and their systems, all sorts of microcosm’s right from that of form or formless Gods and until a human and animal microcosm, trees and plants etc …

There is nothing within which these four cardinal faces (and the central face) of Sadashiva are not present … And due to above reason, the same four cardinal faces of Sadashiva along with the central upward looking (or skyward facing) face, are also present inside the human microcosm … This is why you can also do an inner Pradakshina i.e. Pradakshina within your own physical microcosm and this would also lead to the same result as is of any other Pradakshina (because the same five faced Sadashiva is eternally present inside everyone, inside everything and is also present everywhere in the Maker’s Makings) …

Thus basis this is a fact of presence of Sadashiva within everything, everyone and everywhere is the further fact that “and everywhere, everyone and everything is none other than a divine entity” and it was due to this reason that the Vedic sages have also told this fact in a wide variety of ways …

So basis above, these five faces of Sadashiva are eternally present within everything, including but not limited to each galaxy, each circle (or circle like shape) that gets drawn upon the celestial sphere (like the precesion circle, revolution cycle and rotation cycle of anything) and these five faces of Sadashiva are also present inside each cycle that could ever be, including the cycle of the four primary dimensions (i.e. time, space, direction and state) … Everything rests within the vast unfathomable purviews of application of the timelessly primordial concept of these five faces of Sadashiva …

Thus during subtler travels, when any aspirant does the Sookshma Pradakshina around the five formless macrocosmic faces of Sadashiva (as are present within the Maker’s Makings) then that aspirant has also deemed to have completed the Pradakshina around the same Sadashiva who is also present within each microcosm … Thus if the Pradakshina around five formless macrocosmic faces of Sadashiva if completed, then this also denotes the completion of Pradakshina of Sadashiva who is also present within each microcosm …

AA-3 … Four Vedic temples and Symbolic Pradakshina of Sadashiva …

Further to above discussions …

The four cardinal and one upward looking central face of Sadashiva are eternally present within each microcosm … To ensure the presence of this subtle concept within this planet, were established the four Vedic temples (Char Dhaam) and four Vedic monasteries (Chatur-Aamnaya Peethas) during those very ancient times as were of my much-much earlier returns to this planet …

Thus it eventually was from the discussed fact that during those extremely ancient (and already forgotten) times, these four Vedic monasteries (Aamnaya Peethas) and the four primary Vedic temples (Char Dhaam) were “symbolically” established on this planet (these temples have kept getting rebuilt after they had kept getting cyclically destroyed over those vast incalculable times which have passed since they were originally built, eons and eons ago) … These four Vedic temples also denote the same four formless cardinal faces of Sadashiva and their deities …

Thus it is told in Vedic lore that if any aspirant completes the Char Dhaam Yatra (i.e. if any aspirant completes the circumambulation around the four primary Vedic temples) then that aspirant has fulfilled the purpose of his or her life (i.e. such an aspirant has done the final ritual and prayer and thus he or she is deemed to have commenced upon the path of final liberation) …

And it is due to above stated reason that Hindus have been doing the Char Dhaam Yatra since those timeless ages that have gone by and that too where this Pradakshina has been continuing from those timeless times when these four temples were not even present in a state, that they now are found to be …

The completion of Pradakshina around the four Vedic temples also has the same effect as the Sookshma (or subtle) Pradakshina (circumambulation or Parikrama) that is subtly completed (i.e. done through subtle travels) around the four cardinal (and central upward looking) formless macrocosmic faces of Sadashiva …

It is this subtle circumambulation around the four cardinal formless macrocosmic faces of Sadashiva which I have been doing during each of my transmigrated incarnations, that have been till now … And this transmigrated incarnation has been no different from the earlier ones …

Proceeding further …

Basis personal experiences, in whichever transmigrated incarnation I have completed the Pradakshina of Sadashiva, then the final effect that manifests is that the “intrinsically pluralistic yet essentially monist” knowledge systems of Sanatan Dharma become the way of life of “almost” all of humanity and that too within a very short time span (within 72 years, as per nadir time units) from the time of completion of this Pradakshina around formless faces of Sadashiva … And this time also it won’t be any different …

Plus whenever any Yogi completes this Sookshma Pradakshina (i.e. subtle circumambulation) around formless macrocosmic faces of Sadashiva, then the human age cycles always start turning to the human golden age cycle of man (i.e. human age of truth or Manav Satyuga) …

But since during the current stage of divine age cycles, these times of divine degenerate age (Deva Kaliyuga) would be continuing for another around 426,000 human solar years, so the human golden age (Manav Satyuga) that would be manifesting on this world, would only be an “Age of Sages (i.e. Guru Yuga)” … The “human age of truth (or human golden age cycle or Manav Satyuga)” which manifests within the much-much longer time span of “divine degenerate age (i.e. Deva Kaliyuga)” is known as an “Age of Sages (i.e. Guru Yuga)” …

Guru Yuga is the age of inward path or the path towards one’s own innermost essence (i.e. Atma Path) and thus this is the age of paths of self realization of one’s own innermost essence (or Atman) … This path of self realization was told as “Atma Gyan (Atma Jnana)” by Vedic sages …

Thus basis above, the time cycles which were based upon outward paths i.e. those paths which relate to any of the egoistic Gods (Abhimani Devata), is already about to end …

And the simultaneous stage of manifestation of a human age cycle (Manav Yuga) which would be related to non egoistic Gods (Anabhimani Devata) and to the paths of self realization is just around the corner from the time when I write this topic …

As also a fact that whenever to ages meet each other, then there is always a collision of the effects of these two age cycles … This change of age cycles always leads to a intermediary stage of manmade, natural and divine chaos … This chaos always manifests within the inhabitants of the world and as times progress, this inner chaos eventually spills outwards (into the environment or the world) … This would also be seen as a matter of fact during the immediately coming times …

Prior to change of any age cycle to an age of sages, the political governance is always of democracy … And as times of change of ages progress and keep arriving closer and closer to the inauguration phase of the incoming age of sages, these democratic political set ups of also lands always become chaotic, which ultimately paves the way for coming in of a “Dharmik Samraat or righteous monarch (i.e. system of all ages of sages that have been till now)” … This change would also be seen as a matter of fact during the coming times …

AA-4 … Sookshma Pradakshina around Bhagwan Sadashiva …

Sookshma means subtle … Pradakshina is already explained earlier …

So the header of this part of the topic means a “subtle circumambulation around formless faces of Bhagwan Sadashiva” …

And since Bhagwan Sadashiva of Shaivas is none other than Sriman Naaraayana of Vaishnavas, Bhagwan Vishvakarman of Vedas, Panch Brahma of Upanishads and the formless state of Bhagwan Pashupatinath, so this topic on “Pradakshina around Sadashiva” also means the following …

Pradakshina around Sriman Naaraayana …

Pradakshina around Bhagwan Vishvakarman (Bhagwan Vishvakarman is the macrocosmic architect and creator) …

Pradakshina around Panch Brahma …

Pradakshina around Bhagwan Pashupatinath … The word Pashupatinath means the “Lord of macrocosmic speciology” and the word speciology means all that is animate, inanimate, supra-animate and supra-inanimate …

And all other aspects which have been discussed in “AA-1” above …

But at the same time since the formless Sadashiva is the primary omnipresent deity, so if any aspirant completes the Sookshma Pradakshina (or Sookshma Parikrama or subtle circumambulation) around the four formless cardinal faces of Sadashiva (as is when the Siddha Sharira or Siddha bodies of that aspirant end up travelling “through and around” these four formless cardinal faces of Sadashiva) and since formless Sadashiva is the root and primary deity of allness, so such an aspirant is also deemed to have completed the Pradakshina around each of the lesser aspects (i.e. aspects which relate to microcosm’s) that have been discussed earlier on …

So basis above, if any aspirant completes this Pradakshina (or Parikrama) around the four formless cardinal faces of Sadashiva and since this Pradakshina is the “primary macrocosmic and is also a beyond macrocosmic one”, then that microcosm is also deemed to have completed the Pradakshina around each microcosm … This is because the macrocosm (i.e. Brahmand) within its “subtle impressional state (i.e. Sookshma Samskarik Awastha)” is also present inside each microcosm (i.e. Pinda) …

Thus basis above if any aspirant completes the Pradakshina (or Parikrama) around the four formless cardinal faces of Sadashiva, then that aspirant is also deemed to have completed it around each part of the Maker’s Makings (because of the fact that these five faces of Sadashiva are also present within each part of Maker’s Makings i.e. they are present inside each microcosm) … Due to this reason the Pradakshina around Sadashiva is the final Pradakshina could ever be done by any aspirant and during any of the three times …

Within the current Brahma Kalpa, during every transmigrated incarnation that has ever been till now, I have completed this Pradakshina (around the four formless cardinal faces of Sadashiva) once …

Proceeding further …

As also a fact that whenever any aspirant completes this Pradakshina, then the Shakti (divinity) of a human golden age cycle (Manav Satyuga) starts entering into that world (i.e. the world where that aspirant resides) …

And this establishment of the human golden age cycle is irrespective of the divine age cycle that is underway at that time … Thus by completing a Pradakshina around the five formless macrocosmic faces of Sadashiva, even the human golden age cycle can be manifested during the longer (or larger) time spans of a divine degenerate age cycle …

And this human golden age cycle also gets established upon that world within the following time spans …

18 years … If this Pradakshina is done during the time spans of Manav Kaliyuga (human degenerate age cycle) …

36 years … If this Pradakshina is done during the time spans of Manav Dwaparyuga (human age of duality) …

54 years … If this Pradakshina is done during the time spans of Manav Tretayuga (human age of trinity) … This is the presently running human age cycle …

72 years … If it is done during the time spans of a Sandhikaal (Sandhikaal means the “intermediary time span between any two ages”) which itself is leading to a human golden age cycle (Manav Satyuga), then around 72 years (+/- 1 to 2.7 years) prior to the time of inauguration of that human golden age cycle, would this Pradakshina around Sadashiva be completed by an aspirant who is chosen to complete it …

Thus basis above point, if there is a Manav Satyuga coming into the world, then the aspirant who would get chosen to do this Pradakshina would also be completing it around 72 years (+/- 1 to 2.7 years) prior to the advent of that Manav Satyuga cycle and this completion would also be during the Sandhikaal period itself …

But because I have used the Nadir time units of precession in above stated values, so to calculate the exact values that are applicable as of now, use the following equation …

Time of advent of change to Manav Satyuga = {(Yearly rate of change of precession at Nadir / Yearly rate of change of precession when the Pradakshina was completed) “X (multiply)” above stated values of time taken for change to effect upon a world which is resting at Nadir phase of precesion} …

So basis above, the correct value becomes as follows …

{(50 / 50.28) X 72} = 71.6 years from the time when the Pradakshina was completed … This is value of one unit of time during the current stage of precession …

So basis above, since as per Kaalchakra the inauguration phase of the incoming human golden age cycle (which as such can only be a Guru Yuga) is destined to be on/around the “1st of Chaitra Month of 2082 AD (+/- 1 to 2.7 years)” so as far as the incoming Guru Yuga is concerned, this Pradakshina would also have to be completed within the below calculated time span itself …

2082.25 – 71.6 = 2010.65 AD (+/- 1 to 2.7 years) …

Proceeding further …

Since this Pradakshina (i.e. Parikrama) was also done during the current transmigrated incarnation, so the results of this Parikrama would also not be any different from what is stated here …

Thus I know that the human golden age cycle would be fully manifesting within the above stated time span (from the time of my Pradakshina around Sadashiva is about to be completed) …

And since I also believe that Shakti itself is Shiva and Shiva also is none other than Shakti, so my Pradakshina which was around Bhagwan Sadashiva was also around Maa Adi Parashakti …

And since Maa Shakti is the one who controls time (Time is a weapon of Maa Shakti) and since she never shares this weapon within any of the egoistic Gods (i.e. Abhimani Devata), so to counter this change of human age cycles is also beyond the capabilities of any of the Gods and Satan’s of any of the triple times …

So irrespective of which leader (or God or Satan) of this world or any beyond worlds may try to counter whatever is written here, since this Pradakshina was successfully completed, so there is no way that the initial effects of a human golden age can be stopped from entering this world around 2028 AD (+/- 1 to 2.7 years) …

The initial effects which always arrive prior to the process of change of age cycles would be seen to be manifesting, very soon (by the humanity who inhabits this planet) …

Thus was the reason for this topic of “Pradakshina around Sadashiva” to be added into this text …

AA-5 … Subtle meaning of Pradakshina around Bhagwan Sadashiva …

Since the divine (Shiva) itself is the divinity (Shakti) and divinity itself the divine and thus Shiva and Shakti are one and the same, so if the Pradakshina (or Parikrama) is done around either of them, then it is also done for both of them …

Just like the sun and its own light are one and the same, so is Bhagwan Sadashiva none other than Maa Adi Parashakti and Maa Adi Parashakti is also none other than Bhagwan Sadashiva …

So if any aspirant completes the Pradakshina around any one of them, then that aspirant also completes the same Pradakshina around the other amongst them …

Due to this reason, Parikrama around Bhagwan Sadashiva is also a Parikrama around Maa Adi Parashakti …

Thus even though I have written the header as Sadashiva Pradakshina (i.e. Pradakshina around Bhagwan Sadashiva), yet in realty it only means Pradakshina (or Parikrama) around “Bhagwan Sadashiva and Maa Adi Parashakti” …

In “almost” every incarnation and “almost” every transmigrated incarnation that has been since the time when this Brahma Kalpa had commenced, I have always tried to complete this Parikrama around the four cardinal faces of Bhagwan Sadashiva and the four self-manifestations of Maa Adi Parashakti which also are eternally present within these four faces of Bhagwan Sadashiva …

To complete this Parikrama, it does not matter whether you transit the 8th plexus or not … This is because of the fact that this Parikrama can also be done without transiting the 8th plexus because these faces of Sadashiva are also subtly-present inside your own physical and subtle microcosm …

But at the same time, it is definitely much easier to complete it after transit of the 8th plexus (Niralambasthana or Niralamb chakra) because after this transit of the 8th plexus, it is much-much earlier to get divine assistance …

AA-6 … Pradakshina … Kashmiri Shaivism and Panch Brahma Upanishad …

AA-6-A … Return back to start point …

To commence any Pradakshina, the need to return to the start point is a must …

And as far as the subtle circumambulation (i.e. Sookshma Pradakshina) of Sadashiva is concerned, that start point can only be that state of existence from where the aspirant who does this Pradakshina, has returned back to a world …

This is what is would be discussed in this part of the topic …

Thus as far as I am concerned, this commencement could have only been started from the state when I had entered into this world through the process of transmigration of soul … Transmigration of soul was discussed in an earlier topics of “A short note”, “What is transmigration”, “As it happened”, “Change of entities”, “Process of transmigration”, “What, How, When, Where”, “Some other aspects”, “Helpers and other specifics” and “Deferred discussions” …

This return back as a transmigrated one was in continuity of being a Prabuddha Yoga Bhrashta +++ (which I still am when I write this topic) and also being a Trisanku Yogi ++++ (which I was when I had entered this world this time around, but now I am not as this stage was cleared or evolved-over within this incarnation and which has been discussed in two earlier topics of “8th plexus and Trisanku Yogi” and “Rarity of knower’s of 8th plexus”) …

Deviating a bit to discuss +++ and ++++ of above paragraph …

+++ Explaining Prabuddha Yoga Bhrashta … Prabuddha Yoga Bhrashta means that Yogi who has either not been able to attain to the finality of a self realization and realization of allness (and thus that Yogi has attained a final liberation or Kaivalya Moksha) or that Yogi has intentionally delayed his attainment to the finality of self realization and realization of allness and thus he (or she) has still not attained to Kaivalya Moksha (i.e. liberation due to a full, final and permanent isolation from allness and her each part) … During this Brahma Kalpa I have been the latter type due to many reasons, the primary amongst which was the instruction of my father during Swayambhu Manvantar (i.e. Brahmarishi Kratu) who had told me not to accept liberation until transit of the 8th plexus via the path of 101st channel for a 101st time, gets completed …

+++ Continuing with above paragraph … A Prabuddha Yoga Bhrashta is the one who holds the knowledge of making the stage of his (or her) death into a state of sleep and thus when a Prabuddha Yoga Bhrashta dies (i.e. when he or she de-incarnates) then it is not like a death and instead it is like entering into a state of deep and prolonged sleep …

+++ Continuing with above paragraph … And due to death becoming a stage of sleep, so when a Prabuddha Yoga Bhrashta returns back to a world, he (or she) can remember all of his earlier incarnations which have passed since the time he (or she) had originally become a Prabuddha Yoga Bhrashta … And due to being a Prabuddha Yoga Bhrashta, he (or she) also continues as a student (Shishya) of the Guru’s of his (or her) earlier incarnations that have passed since the time when he (or she) had initially become a Prabuddha Yoga Bhrashta … And due to this reason, he (or she) may or may not need further Guru’s during his later incarnations (as he or she can continue with the Guru’s of his earlier incarnations due to which the need for a Guru in further incarnations also ceases for a Prabuddha Yoga Bhrashta) …

++++ Now I shall discuss Trisanku Yogi … Since Trisanku is a stage of nonness of fullness of accomplishment of the 100th transit of the 8th plexus (due to willingly accepting an evolutionary fall from Indraloka or divine world of ruler of all divine worlds) which has been discussed in an earlier topic of “8th plexus and Trisanku Yogi”, so during the current transmigrated incarnation, the Parikrama could have only been deemed to have commenced, if my subtle travelling vehicle (i.e. consciousness vehicle) could enter into a state which is either adjacent to Indraloka (i.e. ALA Naad) or the consciousness enters into Indraloka itself (Indraloka is also the divine plane of the macrocosmic kingship principle) …

++++ Continuing with above paragraph … The former of above stated two options was discussed in the 5th bullet point of section FF-1 and was also discussed in section GG-1 of the earlier topic of “Proceeding into ALA Naad” and in that earlier topic I had also stated that there is a very subtle yellow colored state beyond ALA and this subtle yellow state is not painted in the sketch of that earlier topic, but it would be discussed at later stages of this text … So it is in this topic that we shall be doing that pending discussion …

Continuing further …

The first painted sketch of this topic is the complete one as the yellow colored state which was not depicted in the earlier topic, is shown in it …

This path to ALA Naad was also depicted within the painted sketch of an earlier topic of “From Ahum Naad to ALA Naad” … And first painted sketch of this topic is an extension of that earlier painting (of the earlier topic of “From Ahum Naad to ALA Naad”) as it depicts the subtle yellow state which was not discussed earlier …

Path of Kashmiri Shaivism and the path of Pancha Brahma Upanishad as is discussed in next sub-part of this topic is also related to the above shown painted sketch …

Based upon my personal experiences, both the paths of Kashmiri Shaivism and path of Pancha Brahma Upanishad can also be utilized to evolve beyond (or clear away from) the earlier stage of being a Trisanku Yogi …

Paths of Kashmiri Shaivism and of Pancha Brahma Upanishad can also be a route to reach back to the divine world (of Indraloka) where I had initially become a Trisanku Yogi …

In this discussion, I shall be taking up path of Kashmiri Shaivism prior taking up of the path of Pancha Brahma Upanishad in a subsequent sub-part of this topic, both of which are paths to reach back to Indraloka, where I had originally attained the stage of being a Trisanku Yogi …

And this path which is to reach back to Indraloka is the one which has been discussed in below topic (AA-6-B) …

AA-6-B … Pradakshina of Panch Mukha Shiva … Kashmiri Shaivism …

Pradakshina or Parikrama of Pancha Mukha Shiva of Kashmiri Shaivism or in other words, circumambulation of five faces of Shiva as told in Shaiva Agamas of Kashmir Shaivism … See this flowchart with above painting of this topic …

As per Kashmiri Shaivism, following are the four cardinal faces of Sadashiva …

Aghora face of Sadashiva is of a Blue-Dark (Blue-Black) color …

Sadyojata face of Sadashiva is of a white color …

Vamadeva face of Sadashiva is of an orange color …

Tatpurusha face of Sadashiva is of a yellow color …

When if the path that is shown by arrows in above flow chart is compared with the first painting of this topic, then it will be clear that Pradakshina of faces of Sadashiva is already completed and the consciousness had finally reached the (golden (or yellow) colored Tatpurusha face of Sadashiva from whom Indra Deva gets self manifested … Thus this figure denotes the return back to the start point of Pradakshina …

Above path was already completed during transit through the painted sketch of an earlier topic of “From Ahum Naad to ALA Naad” except of course the subtle yellow state which is beyond the orangish colored ALA, which was not painted in the earlier topic and is depicted in first painting of this topic itself …

Proceeding further …

This is to discuss the path of Sadashiva Pradakshina of the subtle observing vehicle (consciousness vehicle) as per Kashmiri Shaivism …

The stages of this path as is depicted in the first figure of this text and which has already been discussed in the earlier topic of “From Ahum Naad to ALA Naad” was as follows …

I had entered this world from golden Tatpurusha face of Sadashiva … This was depicted in the sketch of an earlier painting of “As it happened” …

Then once the stages of transmigration were completed in a few years (after around 2.5 decades), the path transited through the blue-black colored Aghora face of Sadashiva …

Then it went to diamond white colored Sadyojata face of Sadashiva …

Then this path went into the orange colored Rudra Deva (i.e. ALA Naad) …

And then it led to the yellow colored Indraloka … Indraloka was not depicted in the painting of an earlier topic of “Proceeding into ALA Naad” (but in sections FF-1 and GG-1 of that earlier topic, I had referred to it as a very subtle yellow colored world that is visible beyond the orange colored ALA Naad or Rudra Deva) …

This completed my return path to golden colored Tatpurusha from whom Indra Deva self manifests …

This return path is the one which is depicted in the 1st painting of this topic and it is also depicted by black arrows in above flow chart …

Thus above painting is also related to the flow chart, when considering the path of Kashmiri Shaivism …

But as it is discussed in the next sub-part of this topic (AA-6-C below), this path of Pradakshina as is depicted in above flow chart and is also there in the 1st painting of this topic is only showing the faces of Sadashiva whilst the aspirant’s consciousness is still resting within the envelope of the blue colored Aghora face of Sadashiva … Thus this flow chart and the 1st painting of this topic does not depict those further stages of Pradakshina which are of those states which are arrived at when the consciousness travels beyond Aghora and thence it observes these faces of Sadashiva …

AA-6-C … Reality of above figure and Kashmiri Shaivism …

As of current stage of revolution of sun around the Milky Way galaxy, the sun is located near a point which is around about 179.28 degrees arc +++ off its revolution start point, so due to this reason as of now the southern face of Aghora is the one which primarily is applicable to this world …

+++ Explaining +++ of above paragraph … This value of 179.28 degrees arc shall be mathematically derived in the later topic of Kaalchakra, when we shall discuss the very ancient and forgotten concept of “Surya Samvatsara (i.e. 60 cycles of sun around the central non lighted part of the milky way galaxy)” and then we shall also discuss the relation of Surya Samvatsara to the currently calculated astronomical age of the universe and its relation to the concept of “Samskarik Prakash (i.e. Impression light)” which the current day astronomers call as CMB …

Continuing further …

And since as of now Aghora is the primarily applicable face of Sadashiva, so the 1st painting of this topic and above flow chart is also denoting that condition when the aspirant’s consciousness is resting within Aghora Itself …

As of now due to the position of sun as per Surya Samvatsara being close to south node of sun’s revolution around the milky way galaxy, so the entirety of what is told as four faces of Sadashiva, are resting within or in immediate proximity to southern face of Aghora and thus all the faces of Sadashiva can be self realized even when the aspirants consciousness is still resting in the envelope of Aghora … Above painting and flow chart were denoting this stage self realization only …

And due to this reason, the entire state as depicted in above painting and flow chart, is that which is seen whilst the aspirants consciousness is resting within the envelope of Aghora itself …

AA-7 … Pradakshina of Panch Mukha Brahma … Panch Brahma Upanishad …

Pradakshina or Parikrama of Panch Mukha Brahma or Panch Brahma of Vedanta or in other words, circumambulation of five faces of Brahma or Five Brahma’s as told in Pancha Brahma Upanishad …

Like the previous discussions on Kashmiri Shaivism, this topic is also an extension of an earlier topic of “From Ahum Naad to ALA Naad” … The first painted sketch and above figure shall be referred to in these discussions …

In Vedanta the same five faced Sadashiva is described as five faced Brahma (Panch Mukha Brahma), but in Vedanta the stated positions, colors, characteristics of these five faces are told differently …

In Panch-Brahma Upanishad, following are the faces of Sadashiva …

Aghora face of Sadashiva of Vedanta … Aghora is the south face and is of a blue color …

Vamadeva face of Sadashiva of Vedanta … Vamadeva is the west face and of a black-white color …

Tatpurusha face of Sadashiva of Vedanta … Tatpurusha is the north face and is of a red color …

Sadyojata face of Sadashiva of Vedanta … Sadyojata is the east face and is of a Yellow color …

Above flow chart is as per this description …

Thus basis above description from Panch Brahma Upanishad, as far as path of the 1st painting and above flows chart of this topic are concerned, it was as follows …

01 … Blue colored Aghora … South face … Yajurveda relates to it …

02 … Black-white colored Vamadeva … West face … Samaveda relates to it …

03 … Red colored Tatpurusha … North face … Atharvaveda relates to it …

04 … Yellow colored Sadyojata … East face … Rig Veda relates to it …

Thus basis above, following is a fact …

Above figure is also based upon the same aspect which we had discussed in the earlier sub-part of this topic i.e. AA-6-C …

The Vedanta considers the dark light (i.e. black color) to be a part of Vamadeva and on the contrary, Kashmiri Shaivism considers it as a part of Aghora … This is probably because Kashmiri Shaivism is also related to Himalayan Lore’s (i.e. Buddhist-Hindu Lore’s)where the blue colored Bhadra leads to a self realization of the non-lighted state of emptiness …

And just the differences of above bullet point is the one which leads to changes of names of the five faces of Sadashiva as far as their sequences of self realizations (or locations along the four cardinal points of above figure) and their names are concerned in these two paths (i.e. Paths of Kashmiri Shaivism and Vedanta) …

And even when above bullet point is true, but yet the sequence of self realizations of these faces of Sadashiva have remained the same as what was discussed through a painting in the earlier topic of “From Ahum Naad to ALA Naad” … Thus even when these two paths have used different names for addressing the same states (or faces of Sadashiva) and have also utilized different positioning of these faces of Sadashiva, yet when we pass through them during the Pradakshina around Sadashiva (which as such is being discussed here), then the results of self realizations of their colors (or characteristics) are just the same as was discussed in the earlier topic (of “From Ahum Naad to ALA Naad”) and the same discussion is also expanded through the 1st painting of this topic …

And because these names are human given, so due to above reason, the names of these faces do not matter in self realization of these faces during the Pradakshina around Sadashiva (which as such is the main thing of our discussion) … What matters is that these faces are self realized, that all …

But the fact still remains, that both these paths (Kashmiri Shaivism and Panch Brahma Upanishad) are correct as far as describing the colors (or characteristics) of sequences of self realizations of these faces of Sadashiva (or Shiva or Brahma, call them whatever you want as name does not matter as long as it is the same divinity which is referred to) is concerned and this itself is the crux of this discussion …

If we study above flow chart and compare it with the earlier flow chart which was relating to Kashmiri Shaivism and thence compare it to the painted sketch which was described in the earlier topic of “From Ahum Naad to ALA Naad” and its extended painting (1st painting of this topic), then it would be seen that different names are used in different knowledge systems to identify the same faces of Sadashiva …

Due to this reason, irrespective of which text anyone may follow, the path of transit through these faces of Sadashiva remains the same as long as the Parikrama around these faces of Sadashiva is done correctly … And due to the same reason, different sages at different times had done the same Parikrama, identified the same states, but had addressed them differently …

Due to above, different sages at different times had used different names for these faces of Sadashiva and due to this reason, the names by which these faces are addressed does not even matter as humanity has given these names to identify these faces and in reality all that matters is the color (characteristics) of these faces being self realized in a correct sequence as is listed in this topic …

Thus as long as the aspirant identities these faces of Sadashiva through their colors (i.e. characteristics) and as long as the transit is in a clockwise manner, the names (by which you address these faces of Sadashiva) does not even matter …

All that matters is to complete the Parikrama, that’s all and for this the names which different sages have given these faces at different times, have no significance, except for intellectual purposes …

Proceeding further …

Ultimately and also as a matter of fact …

What use is of an intellectual who has learnt everything and yet not self realized that which is read or analyzed …

And what use is of learning anything, when you have already known it through a direct cognition, except of course for a sole purpose of uniting two diverse ways of philosophies …

Ultimately after self realizing a state which that text describes through words, what is the need of reading that text, except of course if the intention is to unite various lore’s …

In fact, Gurudeva Adi Shankaracharya had also told so …

What use are scriptures for those who have already self realized their essence …

And what use are the scriptures for those who have not even begun in the path of self realization …

So those who say such and such thing about anything scriptural without even self realizing that thing, are only fooling with themselves and/or with their followers …

And frankly speaking most of the so called teachers of today have not even self realized the deity about whom that talk or give sermons to others … This is totally against the very idea of Vedic scriptures as this Vedic knowledge is to only generate an interest and self realize and not of making a mockery with ignorant teachers rendering sermons to equally ignorant students …

As a matter of fact …

That teacher who is not a self realized sage, can never be termed an Acharya (i.e. a Vedic teacher) …

And at the same time, that sage who has already self realized can choose to not be an Acharya, which may even be for the sake of traditional Acharya’s of that time …

To those who are self realized ones, Vedic knowledge is naught but a Swatantra Chintan (i.e. independent self realizations and analysis of those self realizations) … Thus nobody can ever say things in Sanatan Dharma which mean “only this is right and all others are wrong” …

Thus in Sanatan Dharma, there neither are any fixed do’s nor even any fixed don’ts and nor even is a state where they are left unfixed … And if anyone says against this fact, then consider that person to be going against the root of Sanatan Dharma, which eventually is based upon Swatantra Chintan of self realized, all realized Vedic and Agama sages …

Conclusion …

Above description exactly matches with the path that was taken to transit these four cardinal faces of Sadashiva so as to reach the start point of this transmigrated incarnation and which as such was needed to commence the “Chatush Pada Pradakshina of Sadashiva” which is discussed in the next part of this topic itself …

As also, even when the colors and characteristics of these four faces remain the almost same across lore’s, yet in Vedanta and every other lore which relates to these five faces of Sadashiva, the names and directions which are used for these four cardinal faces of Sadashiva are different from the names which are used (for the same four faces of Sadashiva) by other paths, all of which are of the same Sanatan Dharma … But the fact still remains that all these paths are “only and only” related to the same faces of Sadashiva …

And since this itself was the path that was taken by my subtle vehicle to transit through them, so I also feel names really doesn’t matter as the faces still hold the same characteristics and it eventually is through these characteristics (colors) that the path of self realization takes place …

In reality the names that humans give to a face of Sadashiva (or to anything else) really does not matter, as eventually the characteristics have to match with the descriptions of authentic texts …

Plus if I consider the descriptions of other lore’s which relate to the same five faces of Sadashiva, then also the colors remain the same and yet some of the names which these texts use to describe the same colors (of the same faces of Sadashiva) become different …

Thus in a nutshell, all these different names of different lore’s are only utilized to describe the same five faces of Sadashiva … And all these differences of names also ends up proving the correctness of a Vedic statement as written below …

And the best part is that when I consider my own self-realizations of Gods of all recent religions (i.e. religions that have manifested during last few millenniums) then also I find the same truth which was already told by Vedic Sages and is quoted below …

एकं सद्विप्राः बहुधा वदन्ति

Ekam Sat-Viprah Bahuda Vadanti

Which means …

Truth is one, but sages approach IT by different ways

Continues …

Sadashiva Pradakshina … Vedanta published first on https://thaiamulets888web.tumblr.com/

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donaldclemons · 4 years

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Swaroop Stithi … Nirguna

Swaroop Stithi was already discussed earlier on as “resting in union to one’s own essential nature” …

But here that essential nature (or Swaroop Stithi) represents a state which itself is beyond the purview’s of the entirety of Maker’s Makings … This is because here Swaroop Stithi only means the attributeless infinite Absolute being (Nirgun Nirakaar Brahm or Paramshiva or Parmatman) …

This discussion shall also be without a painted sketch because the attributeless infinite Absolute being cannot even be painted, due to its colorless, beyond dimensional state …

QQ-1 … Nirgun (or Nirguna) Swaroop Stithi …

Attributeless, is what the word Nirgun means …

And that which is attributeless, is also the boundless infinite …

Thus this means that state which is the attributeless infinite (Nirgun Nirakaar) … And earlier on we have already discussed many a times that the attributeless infinite is none other than the Absolute being (Brahman) …

Thus this topic refers to that state which is of a union to the attributeless infinite Absolute being (Nirgun Nirakaar Brahm or Brahman or Paramshiva or Paramatman or Parmatman) …

And since the aspirant’s innermost essence (or Atman) itself is Brahman, so this topic of Nirgun Swaroop Stithi only relates to that stage where the aspirant self realizes this fact of “Atman is Brahman” …

And since Brahman is infinite, so the Nirgun Swaroop Stithi of the aspirants Atman, also denotes that infinite state of existence only …

Due to above reason, the accomplishment of this state is also denoting the following …

Bodiless body … Atma Sharira … This state is bodiless as it is of very vast dimensionless expanses and thus it cannot even be termed as a body, even when it really is a boundless infinite bodied state of that aspirant’s Atman and where the Atman is already self realized to be none other than the fully detached pervader and enveloper of all (i.e. Brahman) … Thus the bodiless body is the state of “Atman as Brahman” …

Colorless body … Nirgun Sharira … Since the attributeless is colorless, so the state of an aspirant who has entered into this topic, is also as a colorless dimensionless body which pervades and envelopes allness and her each part … But this condition is not of the aspirant, as it is of the real nature of Atman (innermost essence) of the aspirant …

Aj Sharira … Aja Sharira … The unborn vehicle … Aj or Aja is the unborn, unmanifested Absolute being … Sharira means body … Thus the state of an aspirant in this union (as is discussed in this topic) is as Aj (or Aja) itself … But this state is not of the aspirant, as it is of the Atman of that aspirant …

Vehicle-less Vehicle … Since the infinite can never be termed as a vehicle, even when it really is, so the state of the aspirant is as a vehicle-less vehicle and just as it is told here …

Indescribable vehicle … Since the attributeless is beyond words, languages and texts, so the state of an aspirant in this topic is as an indescribable vehicle of the Absolute … That attributeless Absolute and its indescribable vehicle is thus called as “realizable yet indescribable, knowable yet beyond words of knowledge and languages” …

The mindless yet supreme mind … Since the attributeless absolute is the infinite beyond all bounds and comprehensions, so IT is also the omnipresent (or all present one) … And even when IT is the omnipresent, yet IT is beyond the reaches of mind … Thus some have also explicitly told it as the mindless one but have yet subtly (or implicitly) referred to IT as the supreme mind …

Body of reality … Since the attributeless infinite being to whom the bodiless body of our discussion relates, itself is the final reality which pervades and envelopes allness and her each part and IT also is as the innermost essence (or Atman) of allness and her each part, so the state of an aspirant (i.e. aspirant’s Atman) is also none other than being a body of reality (of all that ever is) … The Attributeless infinite being (Nirgun Nirakaar Brahm) has already been discussed in an earlier topic of “As IT originally was” …

Seedless, vibrationless, aspectless, soundless, unrestricted-partless-omnipresent and undefined vehicle … As these are the facts about the attributeless infinite being (Brahman) , so when the aspirant self realizes his (or her) innermost essence (or Atman) to be none other than Brahman, then the header of this bullet point is all that remains as the reality of the aspirant … And since such a state is “realizable yet undefined” so the colorless body (and state) of our current discussion is also an undefined one only …

This topic denotes the last and final self realization of any aspirant and during any of the triple times …

This state can only be discussed through Vedic Mahavakyas … Vedic Mahavakyas shall be taken up in the next topic (i.e. after this topic completes) …

QQ-2 … Describing Nirgun … Or Nirguna …

That which is attributeless is none other than the one which is self luminous (i.e. Swa Prakash or Swayam Prakash) and IT is also the “unborn and thus undying (i.e. Aj or Aja)” and thus is the eternal (Sanatan), colorless-attributeless (Nirgun), infinite (Anant) yet undefined one who is realizable yet is indescribable, seedless (Nirbija) yet the non-seeded-original-seed of allness, beyond all concepts-imaginations-visualizations yet the final essence of all authentic texts which relate to the supreme knowledge …

This is what the Vedic word “Nirgun Nirakaar Brahm” actually means …

That Nirgun (Nirguna) Nirakaar could also be told as follows …

The unchanging, ever-same, non moving and eternally stationery (Nirgat) …

The Stainless-Taintless one (Nishkalank) …

The Formless-Infinite one (Nirakaar-Anant) …

The Attributeless one (Nirgun) …

One without any support or base (Niradhaar) …

One on whom everything depends and yet it is independent (Swatantra) …

One who is without any root (Niramoola) …

One without external supports or the self-supported one (Niralamb) …

The spotless one (Nirmal) …

The most subtle one who pervades all (Sookshma) …

One whose vehicle is a vehicle-less state (Niryana) …

The eternally liberated beatitude (Nivritti) …

Eternally free of all afflictions (Nirvritti Awastha) …

One who is the vehicle-less vehicle of final-emancipation (Nirvana) …

The ever-present one (Nirantar) …

The undisturbed-unrestricted one (Nirabadha) …

The All-present one (Sarva-Vyapt) …

One who is without bondage’s (Nirbandhan) …

One who has no relations or relationships (Nirbandhu) and this is even when everything eventually relates to IT …

One who is beyond fame or disgrace (Nirabhibhava) …

One who is free of all desires (Nirabhilasha) …

One who is free of ego (Nirabhimana or Nirabhisamdhin) …

The sinless one, who is free of all faults (Niragas) …

One who is free of all vibrations (Nirspandan) …

The fully detached and Renunciate one (Poorna Sanyasi) …

The I’less I (Nirahamkara) who pervades in all I’s that ever are …

One who needs no gross or subtle food to survive and also has nothing which relates to abstinence (Nirahara) …

One who is beyond all expectations or their opposites (Nirakanksha) …

One who has no shape or nonness of shape or form (Nirakrit-Nirakaar) …

One who is without any individual plane or world of its own (Niraloka) and yet is the omnipresent one (Sarva-Vyapt) …

One who neither has any deeds or reaps any fruits (Nirkarman) …

One who is desireless (Nirkaam) …

One who is neither with mind nor without mind (Nirmanas) …

One who is free of effects of Maya (Nirmaya) …

One who is imperishable (Nirapaya) …

One who is eternal (Niravyaya or Sanatan) …

One whose expanses are immeasurable (Ananta) …

One who is free of weights or measures (Nirabhara) …

One who is as the partless-ever-same (Nirbheda) …

One who is faultless (Nirdosha) …

One who is free of five subtle causal bases (Nirtanmatra) …

One who is free of all process (Nirtantra) …

One who is free of all principles (Nirsiddhanta) of Maker’s Makings and yet is the most subtle supreme principle (Param Siddhant) of Poorna Tyaga (full renunciation) on which the entirety of Maker’s Makings is based …

One who is Soundless (Nirebha or Niranaad) …

One who is free of sense of touch (Nirsparsha) …

One who is free of sense of sight (Nirdrishti) …

One who is free of sense of taste (Nirswad) …

One who is free of sense of smell (Nirgandha) …

One who is the causeless vehicle-less vehicle of all (Nirhetu) …

One who is within all, yet is the fully detached one (Nirvisangha) …

One who is without and thus is devoid of all alternates (Nirvikalpa) …

One who is the eternally blissful (Chidanand) …

One whose state if entered is found to be thoughtless (Nirvichara) …

And the self realization of the bodiless body of our current discussion is also denoting the same … All above are thus denoting the same bodiless bodied state of the aspirant (which actually is the aspirant’s essence or Atman) …

This bodiless body of the aspirants innermost essence (or Atman) is supreme beings essence (Paramshiva-Amsha or Brahm-Amsha) within each aspirant and thus this bodiless bodied state eventually is also none other than the same Anant-Parashiva (or Nirgun Nirakaar Brahm) …

And those readers who do not hold the right types of impressions (Samskaras) to understand the deeper implications of what is shallowly written here, would only term this discussion as a useless-meaningless (or Nirarthak) one …

And those who hold the right Samskaras would know the meaning of above terms that have been used to describe this colorless-infinite non-vehicled-vehicle that is within each aspirant and is as the aspirants innermost essence (or Atman) …

Those who know this discussion would also know the essential meaning of the Sanskrit term, “Shivohum (I Am Shiva)” in addition to the meanings of the Vedic Chatur Mahavakyas (Four Great Statements of Vedas) which would be discussed in the next set of topics …

Proceeding further …

Above self realization also leads to the knowledge of correctness of a statement of ancient Vedic sages …

What use are the scriptures and their systems for those who have already known “That” common innermost essence of all the scriptures …

And what use are the scriptures for those who have not even begun within the knowledge and systems of knowing IT …

And because Brahman (or That or IT) eventually is the indescribable yet realizable, so this also denotes the correctness of a statement of ancient Vedic sages as follows …

Those who have known IT and also believe that they know IT, are not the real knower’s of IT …

And those who have known IT and yet think they do not know IT fully, are in fact the real knower’s of IT …

Thus IT remains as the indescribable and this is even when IT definitely is knowable through self realizations and then through a further self analysis of those earlier self realizations …

QQ-3 … Nirgun (Nirguna), Kaivalya and Poorna Sanyasa …

And since “Brahman (or That or IT)” itself is the finality of allness and is also the supremely detached final pervader and enveloper of allness and thus IT by ITself is the Supreme who primarily exists within its “neither dual nor non-dual and thus perfectly real-non-dual” state (i.e. Advaita Awastha), so Brahman (or That or IT) also stands as the incomparable one due to the fact that is it without any alternates (i.e. IT is Nirvikalpa) …

And finally for this topic …

That which is without alternates, is what Kaivalya Moksha actually is … Kaivalya Moksha means “a final liberation due to a full, final and permanent isolation from allness and her each part” …

Thus what is told as Nirgun Nirakaar Brahm, is none other than what is told as Kaivalya Moksha …

Since Kaivalya Moksha denotes a perfect isolation, so this itself is the state of being a Poorna Sanyasi (i.e. one who has renounced allness and her each part) …

Poorna Sanyasi is who Nirguna Brahma actually is …

And it was due to this reason that within the Vedic lore and all that has directly or indirectly originated from (or related) to Vedas, the state of Sanyasa (or state of Mendicant and Renunciate) was told to be the higher and last amongst all paths of evolutionary existence …

And it also was due to the same reason, that Sanyasa (path of a Renunciate) was also told as the last of the four Ashrams of Vedic lore … These Ashrams are as follows …

Childhood or schooling … Or Brahmacharya …

Married part of life … Or Grahastya …

Stage of detachment from family life … Or Vanaprastha …

Then the last one of final renunciation … Or Sanyasa …

QQ-4 … Nirguna Brahma … Ishana face of Sadashiva

That who is addressed as Nirguna Brahma (or Nirgun Nirakaar Brahm) is none other than the centrally placed yet all pervading, all enveloping, upward facing (i.e. skyward looking) colorless crystal like, self luminous “Ishana face of Sadashiva” …

Since we have already discussed this in the later topic of “Pancha Mukha Sadashiva”, so I shall end this discussion here …

And even when I have ended this discussion on Siddha Sharira and Loka , but I must confess that whatever I have told is less than a drop in the vast ocean of that knowledge system which relates to “Siddha bodies and their divine worlds” …

And that which has intentionally not been told or described here, is left for the self realizations of those interested aspirants, who in today’s degenerate times are not many in number …

I know this fact after roaming almost all lands of this planet during the last 27 years, or close to this time span …

That’s all …

Swaroop Stithi … Nirguna published first on https://thaiamulets888web.tumblr.com/

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donaldclemons · 4 years

Text

Swaroop Stithi … Nirguna

Swaroop Stithi was already discussed earlier on as “resting in union to one’s own essential nature” …

This discussion shall also be without a painted sketch because the attributeless infinite Absolute being cannot even be painted, due to its colorless, beyond dimensional state …

QQ-1 … Nirgun (or Nirguna) Swaroop Stithi …

Attributeless, is what the word Nirgun means …

And that which is attributeless, is also the boundless infinite …

Thus this topic refers to that state which is of a union to the attributeless infinite Absolute being (Nirgun Nirakaar Brahm or Brahman or Paramshiva or Paramatman or Parmatman) …

And since Brahman is infinite, so the Nirgun Swaroop Stithi of the aspirants Atman, also denotes that infinite state of existence only …

Due to above reason, the accomplishment of this state is also denoting the following …

Vehicle-less Vehicle … Since the infinite can never be termed as a vehicle, even when it really is, so the state of the aspirant is as a vehicle-less vehicle and just as it is told here …

This topic denotes the last and final self realization of any aspirant and during any of the triple times …

This state can only be discussed through Vedic Mahavakyas … Vedic Mahavakyas shall be taken up in the next topic (i.e. after this topic completes) …

QQ-2 … Describing Nirgun … Or Nirguna …

This is what the Vedic word “Nirgun Nirakaar Brahm” actually means …

That Nirgun (Nirguna) Nirakaar could also be told as follows …

The unchanging, ever-same, non moving and eternally stationery (Nirgat) …

The Stainless-Taintless one (Nishkalank) …

The Formless-Infinite one (Nirakaar-Anant) …

The Attributeless one (Nirgun) …

One without any support or base (Niradhaar) …

One on whom everything depends and yet it is independent (Swatantra) …

One who is without any root (Niramoola) …

One without external supports or the self-supported one (Niralamb) …

The spotless one (Nirmal) …

The most subtle one who pervades all (Sookshma) …

One whose vehicle is a vehicle-less state (Niryana) …

The eternally liberated beatitude (Nivritti) …

Eternally free of all afflictions (Nirvritti Awastha) …

One who is the vehicle-less vehicle of final-emancipation (Nirvana) …

The ever-present one (Nirantar) …

The undisturbed-unrestricted one (Nirabadha) …

The All-present one (Sarva-Vyapt) …

One who is without bondage’s (Nirbandhan) …

One who has no relations or relationships (Nirbandhu) and this is even when everything eventually relates to IT …

One who is beyond fame or disgrace (Nirabhibhava) …

One who is free of all desires (Nirabhilasha) …

One who is free of ego (Nirabhimana or Nirabhisamdhin) …

The sinless one, who is free of all faults (Niragas) …

One who is free of all vibrations (Nirspandan) …

The fully detached and Renunciate one (Poorna Sanyasi) …

The I’less I (Nirahamkara) who pervades in all I’s that ever are …

One who needs no gross or subtle food to survive and also has nothing which relates to abstinence (Nirahara) …

One who is beyond all expectations or their opposites (Nirakanksha) …

One who has no shape or nonness of shape or form (Nirakrit-Nirakaar) …

One who is without any individual plane or world of its own (Niraloka) and yet is the omnipresent one (Sarva-Vyapt) …

One who neither has any deeds or reaps any fruits (Nirkarman) …

One who is desireless (Nirkaam) …

One who is neither with mind nor without mind (Nirmanas) …

One who is free of effects of Maya (Nirmaya) …

One who is imperishable (Nirapaya) …

One who is eternal (Niravyaya or Sanatan) …

One whose expanses are immeasurable (Ananta) …

One who is free of weights or measures (Nirabhara) …

One who is as the partless-ever-same (Nirbheda) …

One who is faultless (Nirdosha) …

One who is free of five subtle causal bases (Nirtanmatra) …

One who is free of all process (Nirtantra) …

One who is Soundless (Nirebha or Niranaad) …

One who is free of sense of touch (Nirsparsha) …

One who is free of sense of sight (Nirdrishti) …

One who is free of sense of taste (Nirswad) …

One who is free of sense of smell (Nirgandha) …

One who is the causeless vehicle-less vehicle of all (Nirhetu) …

One who is within all, yet is the fully detached one (Nirvisangha) …

One who is without and thus is devoid of all alternates (Nirvikalpa) …

One who is the eternally blissful (Chidanand) …

One whose state if entered is found to be thoughtless (Nirvichara) …

Proceeding further …

Above self realization also leads to the knowledge of correctness of a statement of ancient Vedic sages …

What use are the scriptures and their systems for those who have already known “That” common innermost essence of all the scriptures …

And what use are the scriptures for those who have not even begun within the knowledge and systems of knowing IT …

And because Brahman (or That or IT) eventually is the indescribable yet realizable, so this also denotes the correctness of a statement of ancient Vedic sages as follows …

Those who have known IT and also believe that they know IT, are not the real knower’s of IT …

And those who have known IT and yet think they do not know IT fully, are in fact the real knower’s of IT …

Thus IT remains as the indescribable and this is even when IT definitely is knowable through self realizations and then through a further self analysis of those earlier self realizations …

QQ-3 … Nirgun (Nirguna), Kaivalya and Poorna Sanyasa …

And finally for this topic …

Thus what is told as Nirgun Nirakaar Brahm, is none other than what is told as Kaivalya Moksha …

Since Kaivalya Moksha denotes a perfect isolation, so this itself is the state of being a Poorna Sanyasi (i.e. one who has renounced allness and her each part) …

Poorna Sanyasi is who Nirguna Brahma actually is …

And it also was due to the same reason, that Sanyasa (path of a Renunciate) was also told as the last of the four Ashrams of Vedic lore … These Ashrams are as follows …

Childhood or schooling … Or Brahmacharya …

Married part of life … Or Grahastya …

Stage of detachment from family life … Or Vanaprastha …

Then the last one of final renunciation … Or Sanyasa …

QQ-4 … Nirguna Brahma … Ishana face of Sadashiva

Since we have already discussed this in the later topic of “Pancha Mukha Sadashiva”, so I shall end this discussion here …

And that which has intentionally not been told or described here, is left for the self realizations of those interested aspirants, who in today’s degenerate times are not many in number …

I know this fact after roaming almost all lands of this planet during the last 27 years, or close to this time span …

That’s all …

Swaroop Stithi … Nirguna published first on https://thaiamulets888web.tumblr.com/

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donaldclemons · 4 years

Text

Sadyojata face of Sadashiva … Brahmaloka

Above painting describes the following …

Four upper great white worlds of Brahmaloka …

The Pink colored Avyakta Prana (or Avyakta Prakriti) which separates these four upper great white worlds …

The formless state and arrangements of upper four worlds Brahmaloka (Crudely depicted in above painting) …

Formless Brahmaloka itself is the Sadyojata face of Sadashiva (Sadyojat face of Sadashiva) …

From Sadyojata face of Sadashiva i.e. Brahmaloka, is self originated the four headed creator and grandfather of allness (i.e. Pitamah Brahma Ji) … Thus Pitamah Brahma Ji is none other than an attributed-form (Sagun Sakaar Awastha) self manifestation (Swayambhu Awastha) of the attributed-formless (Sagun Nirakaar) abode of creator (i.e. Brahmaloka) …

Since Brahma (creator) is a self originated being, so Brahma is also addressed as “Swayambhu” … Swayambhu means self originated, self manifested, self present and self sustaining and thus in reality there is no sire (parent) of Swayambhu (Brahma of Vedas) … Within this text, I shall not paint the “four headed grandfather and creator of allness as is told about in Vedas (i.e. Pitamah Brahma Ji)” as he can only be self realized by aspirants … And yet only those aspirants who have self realized this and next topic can ever be the ones who could cognize the four headed creator and grandfather of allness whom Vedas address as Chatur Mukha Pitamah Brahma Ji … But to self realize this topic, the previous ones would also need to be self realized and due to this reason, those sages who had described Brahma were also proving the fact that they had already self realized all previous topics of this text …

Thus basis above, when we consider Pitamah Brahma Ji in an attributed-formless state (Sagun Nirakaar Awastha) then he himself is the Brahmaloka, which by itself is the Sadyojata face of Sadashiva … And when we consider the attributed-form state (Sagun Sakaar Awastha) of Pitamah Brahma Ji (i.e. creator grandfather of allness), then the same Brahma is the four headed human form of the creator as is told in Vedic lore …

Thus when we consider the creator deity of Vedas (i.e. Pitamah Brahma Ji) within his own formless state, then he is Brahmaloka … And when we consider the same creator deity in his human form, then he is the four headed Brahma as is told in Vedic lore … This is the essential non dual nature of Brahma and Brahmaloka that essentially is and where these two are one and the same Sadyojata face of Sadashiva …

And the entirety of Advaita Vedanta (and thus the entire Vedic lore) is rooted in above stated fact of absolute non-dualism itself and it also is because this fact that the primordial non duality of the Maker and his abode is established …

And since the Makings were originated by the Maker whilst the Maker was stationed at his abode (both of who essentially are one and the same) so the Makings of the Maker were also originated through the same non duality only … It is due to this reason, the Vedic lore states that the Makings are none other than a self expressed, self manifested and self presence of the same Maker …

Above bullet points also subtly denote the perfect non duality of the Maker’s Makings to the Maker and the Maker’s abode (Brahmaloka) …

And this fact by itself is the reason that Advaita (Absolute non duality) is the end result of all self realizations that are arrived by any aspirant who rests within the Vedic lore …

Thus Vedanta (end part of Vedas or better if I say the endless-end part of Vedas) is also based upon the same absolute non dualism (Advaita) due to which the end part of Vedas was addressed as Advaita Vedanta (i.e. the absolutely non-dual endless end of Vedas) by those sages who had known the fact as is discussed here …

LL-5-A … Sadyojata face of Sadashiva is Brahmaloka …

Reiterating and expanding what was discussed above …

When we consider the attributed form state (i.e. Sagun Sakaar Awastha) of the creator grandfather of allness (i.e. Pitamah Brahma Ji), then it is the four headed Brahma of Vedic lore …

And when we consider the attributed formless state (i.e. Sagun Nirakaar Awastha) of the creator grandfather of allness (i.e. Pitamah Brahma Ji), then it is Brahmaloka (i.e. pristine abode of Maker as is described in above painting) …

That Brahmaloka itself is the diamond white colored Sadyojata face of Sadashiva … Thus whom Shaivas address as Sadyojata itself is the Brahmaloka of Vedas …

The four headed creator as is stated in Vedas (i.e. Chatur Mukha Brahma) in his own formless state is the Brahmaloka of Vedic lore and Sadyojata face of Sadashiva of Shaiva lore’s … Thus the four headed creator of Vedic lore, himself is the Brahmaloka when he is within his own formless state and in that formless state, that same Brahma is the Sadyojata face of Sadashiva … And this is the non duality in its absolute state (i.e. Advaita) that is referred to in Vedanta (endless end part of Vedic lore) …

Sadyojata face of Sadashiva (of Shaivas) is thus the Brahmaloka (of Vedic lore) …

LL-5-B … Sadyojata face of Sadashiva (i.e. Brahmaloka) is eternal … But Brahma’s keep coming and going in cycles …

The Brahmaloka (i.e. Sadyojata face of Sadashiva) is an eternal place … And this is even when Brahma’s keep coming and going each 311.040 trillion human solar years (as per middle time units of precession) …

Thus even when a Brahma completes his destined time span as Brahma (i.e. as a creator) and thence Brahma moves on, the Brahmaloka continues to exist …

Thus basis above is established a fact …

Brahma’s only come and go …

Brahmaloka stays eternally existent …

Since Sadyojata face of Sadashiva is none other than Brahmaloka, so Sadyojata face of Sadashiva is also eternal only …

When one Brahma completes his designated lifetime (of 311.040 trillion human solar years, as per middle time units of precession) and thence he moves on, then Mahapralaya (i.e. the great dissolution of allness) is arrived …

But within that Mahapralaya also, Brahmaloka is existent as Brahmaloka only … Within that state of Mahapralaya, Brahmaloka awaits the next Brahma to take over and re-originate the multi-universal macrocosmic creation from that state of great-dissolution (Mahapralaya) …

Thus even when Brahma’s keep coming and going, Brahmaloka is an eternal place … And since Brahmaloka itself is Sadyojata face of Sadashiva, so Sadyojata face of Sadashiva is also eternal …

LL-5-C … Describing Sadyojata face of Sadashiva i.e. Brahmaloka …

Brahmaloka denotes the macro-neutral attributed-formless abode of Maker i.e. that, which is based upon Sarva-Samta whilst it is Sagun-Nirakaar, is Brahmaloka (i.e. Sadyojata face of Sadashiva) …

And since macro-neutrality is also the intermediary state of attributes and attributelessness, so Brahmaloka (or Sadyojata face of Sadashiva) is also denoting the Macro-neutral attributed-attributeless formless abode of Maker i.e. Sarva-Sam Sagun-Nirgun Nirakaar Awastha which as such is addressed as Brahmaloka in the Vedic lore …

Due to Brahmaloka being both attributed and attributeless, so it denotes a state of macro-neutrality (i.e. neutrality towards allness and its each part) or in other words, a state of macro-equanimity (or a state of perfect equanimity towards allness and its each part) … This Sarva-Samta (i.e. macro-equanimity or macro-neutrality) is of a diamond white color …

Brahmaloka itself is the Sadyojata face of Sadashiva … I have no doubts about this fact …

It eventually is from this Sadyojat face of Sadashiva, that the “four headed grandfather and creator of allness (i.e. Pitamah Brahma Ji of Vedic lore) had self-manifested (or sprung out) and it is also due to this reason that Pitamah Brahmaji is also addressed as Swayambhu (self-originated, self-manifested and self present) …

The same upper four great-white worlds of Brahmaloka are also addressed as the four worlds of Mahabrahma’s in Buddhism …

The self realization of Brahmaloka also denotes the culmination state of Samta-Yoga (the union of and to macro-equanimity) … Thus to attain Brahmaloka, resting in a perfect equanimity towards allness and her each part, is a primary requirement …

And because there is no success in any “system of union (i.e. any Yoga Tantra)” unless macro-equanimity (or Sarva Samta or equanimity towards “allness and its each part”) ) is arrived at, so Samta (equanimity) has always been a very important aspect of all knowledge systems that have ever originated from the original systems of knowledge i.e. Sanatan Vedic Arya Dharma … And it is also due to this reason, that if any later knowledge system is found to hold this concept of Samta (equanimity) within it, then this by itself is a proof that the roots of that later system are Vedic only …

LL-5-D … Path of self realization of Brahmaloka and Pitamah Brahma Ji …

The path of self realization of Brahmaloka is also through the Shakti Shiva Yoga and self realization of Raam Naad … Thus only after Shakti Shiva Yoga completes, does any aspirant enter into a self realization of Brahmaloka and Pitamah Brahma Ji … Shakti Shiva Yoga and Raam Naad have already been discussed earlier …

Within this path, after Shakti Shiva Yoga completes then the aspirants subtler vehicle enters into Surya Loka (world of solar deity or sun god) and from there to the light-pink world (Avyakta Prakriti) and thence is the self realization of Brahmaloka and the four headed creator deity (i.e. Chatur Mukha Brahma Ji) arrived at by that aspirant …

Thus it eventually is from Avyakta Prakriti, that the subtler observing vehicle enters into the Sadyojat face of Sadashiva, which is also addressed as Brahmaloka … The sun world and Avyakta have already been discussed in previous topics …

LL-5-E … Describing Brahmaloka i.e. Sadyojat face of Sadashiva …

The Brahmaloka has a total of 20 worlds … The corpus of these 20 worlds makes Brahmaloka … Of these 20 worlds, 16 are the lower ones and 4 are the higher worlds … Each of these worlds are diamond white in color, but there are some variations between them as discussed below …

After transiting the 16 lower white worlds are arrived the 4 upper great white worlds of Brahmaloka …

Proceeding further … To describe these 20 worlds …

From Avyakta Prakriti when Brahmaloka is arrived at then the 16 lower white worlds are arrived prior the 4 upper great white worlds can be entered into by the aspirants subtler travelling (and observing) vehicle …

Thus through the transit of the 16 lower white worlds (i.e. 16 lower diamond white worlds) are arrived the four upper shining-white worlds (or diamond white worlds as shown in above painting) …

The 16 lower white worlds are relatively smaller in dimensional expanses as compared to the 4 upper great white worlds … Only the upper great white worlds are depicted in above painted sketch (and thus since those 16 lower white worlds are not painted, so these 16 worlds shall have to be self realized by interested aspirants) …

As the subtler observing vehicle travels through these 16 lower white worlds, then it sees 8 of these lower white worlds in one side and 8 on the other side of its travel path …

Each of these 16 lower white worlds are having a very bright white colored base (I mean, something like the floor on which we walk) … And from each of these 16 lower white worlds, are emanating different colored light rays … These emanated light rays are projected out of these 16 worlds and are of bright fluorescent colors … Each of these 16 lower white worlds are enveloped by the same very-light-pink colored nature (i.e. Avyakta) as is shown in above painting and was also discussed earlier …

As these 8 worlds on either side of the subtler vehicles path are passed by, then that observing vehicle (i.e. the aspirants subtler vehicle who travels these worlds) enters into 4 very vast sized diamond white worlds that are made up of rays of diamond white light and each of these worlds and separated by the same very-light-pink nature (Avyakta Prakriti), which also is the non-manifest non-present vitality of Maker (or Avyakta Prana) …

Thus at Brahmaloka there is no Prakriti as Prakriti itself is the Prana-Shakti, due to its very subtle state … Thus due to a complete absence of grossness within Avyakta Prakriti, Avyakta Prakriti itself is Avyakta Prana of Brahmaloka … It is also due to this reason that Avyakta Prakriti is also termed as Avyakta Prana within the Vedic lore …

Since Sadyojata face of Sadashiva is Brahmaloka and since Brahmaloka itself is of a very bright diamond white light, so within Shaiva Agamas, Sadyojata face of Sadashiva is also told to be of a diamond white (or white) color …

After successful transit of these 16 lower white worlds, the aspirants subtler vehicle enters into the 4 upper great white worlds as have been painted in above figure …

These upper 4 diamond white worlds are placed in such a way that three are on one side of the subtler vehicle’s travel path and one is on the other side (just as shown in above painted sketch) …

Farther than the right and left sides of above figure, is the eternal-non-lightness within which these 16 + 4 diamond white worlds of Sadyojat face of Sadashiva stay as the self-illuminated, self-sustained worlds of Param-Pitamah Brahmaji … Thus it is within the envelope of non-lightness (or Shunya Tattva or emptiness) that the entire Brahmaloka rests … This non-lighted state (or Shunya Tattva or emptiness or voidness) is not painted in above figure …

These worlds are as so brightly lit up due to being made up of very subtle yet densely packed diamond white rays, so it also looks like that these worlds are nothing but a mass of trillions and trillions of diamond white light rays … And due to this reason of being only made up of diamond white light, within Brahmaloka there is nothing like matter … On that subtle yet solid ground which is composed of trillions and further zillions of light rays, the observing vehicle (or subtler vehicle of the aspirant) walks whilst self realizing the Brahmaloka …

Since Brahmaloka itself is the formless state of four headed human form of Brahma, so these four upper white worlds also represent the “macro-neutral attributed formless state of four heads of the Maker (i.e. these four upper white worlds are of Chatur-Mukha of Sagun-Nirakaar Awastha of Pitamah Brahma Ji)” …

When the subtler observing vehicle had approached these four upper great white worlds, then three very-vast sized worlds were on the right side and one smaller lotus like world, was on the left side … Above painting is also depicting this state only …

Each of these four worlds are also separated by the light Avyakta Prana just as it is shown in above painting … The three worlds on one side represent the three heads of Brahma which are visible within the Vedic representations of Brahma and the fourth world (which is shown as a lone world in above painting) is denoting the fourth face of Brahma (which as such is looking at the other side) …

As such, within the formless state of four headed Maker (i.e. Brahma) which as such is the upper four worlds of Brahmaloka, this fourth head of Maker seems to be separated from the other three formless heads and each of these three formless vast worlds (on right side of above figure) are also separated from each other … This separation is also by the light pink colored nature which is present in between each of these four worlds, just as is described in above painting …

Brahmaloka is an afflictionless state … By this I mean that Vrittihina Awastha is told about in Yogic and Vedic lore’s is of Brahmaloka itself … Due to this reason, for any aspirants consciousness vehicle (i.e. the vehicle which observes and thus self realizes) to enter into Brahmaloka, the precondition of resting in perfect afflictionless-ness is paramount … This means that all afflictions of vital air sheath, mind sheath, knowledge sheath and bliss sheath of an aspirant, must have been detached (i.e. afflictions of these sheaths should have been evicted out of these sheaths) prior any aspirant can self realize Brahmaloka …

LL-5-F … Significance of four upper great white worlds of Brahmaloka …

These four upper great white worlds which represent the formless state of four headed Brahma of Vedas have been the basis of the following …

Four Purusharthas … These have been stated as Dharma, Artha, Kama and Moksha …

Four stages of each human and each divine age cycles (i.e. each Yuga Chakra) …

Four Paada’s of everything … Four steps of everything …

Four Vedas … Each Veda relates to one-each of these four worlds …

Four Mahavakyas … Four Mahavakyas of Vedas related to one-each of these four worlds …

Four Vedic Monasteries and four teachers I.e. the statement of “Matha Chatvara, Acharya Chatvara” as is told in “Mathaamnaya Grantham” which as such is the base on which four Vedic monasteries (Chatur Aamnaya Peetha), four pilgrimage temples (Chatur Dhaam or Char Dhaam) and the system of there being only four Shankaracharya’s were established … Thus basis this statement, only four teachers (Shankaracharya’s) and four Peethas (and their four primary temples) can be there …

Due to this reason of there being only four upper great white worlds in Brahmaloka, as per Vedic lore there also cannot be “more than or less than four monasteries and four teachers (i.e. four Shankaracharya’s) … Whenever in human history, there has been a non compliance to this aspect then this world always ends up in chaos … And due to this reason, until this fault is corrected through the principal, timeless and traditional way (i.e. Paramparik way) the betterment of gross and subtle conditions humanity of this planet shall only remain a distant dream for humanity who inhabits this planet … This during recent times also, it only was after this deviation had arrived that this world had started getting into chaos which as of now has already spread into all ways and walks of life … And due to the same reason until this deviation is finally corrected through traditional Vedic ways, a state of absence of chaos in any future would also not be possible within this world …

Proceeding further …

And in addition to above, these four worlds have also been the basis of concepts of Buddhist lore’s …

In each of these four upper great white worlds, resides a shining being who is the controller and deity of these worlds … These deities have also been named in Buddhism as Brahma’s (or better if I say Mahabrahma’s) of various names … Buddhist lore also describes these four deities of four upper Brahma worlds as follows …

Mahabrahma Sanatkumara … He is the eternally young one … During the subtle travel to and thence the self realization of Brahmaloka, when I met him then I recognized him only because of his youthful state … As far as above painting stands, the lowermost right side world is where Brahma Sanatkumara resides … He is also stated as one of the son’s of the four headed creator (i.e. Pitamah Brahma Ji) of Vedic lore … He represents the Purushartha of “Kama (or subtle desires which relate to righteousness of paths of evolution and which lead to liberation)” …

Mahabrahma Baka … And in the middle of these three worlds (which have been shown on the right side of above painting), resides Baka Brahma …

Continuing with above bullet point … The word “Baka” (or Pali Language) is derived from the Devanagri term of “Banka, which means, “bent” and it also means “beautifully adorned” … So I recognized him basis this description of Buddhist … The name Baka was used by my Gurudeva Gautama Buddha, as he is bent backwards (unlike how Banka is represented as bent on the side, Baka Brahma is bent backwards) … Baka Brahma sits on a lotus which is made up of billions and billions of brightly shining diamond white colored rays which initially are blinding to the observing subtler vehicle (i.e. the subtler vehicle is initially blinded by the shine of that lotus on which Baka Brahma rests) …

Continuing with above paragraph … He is a very old man who has a diamond white beard which is hanging down till his chest, has matter hair of shining diamond white color, his body and face is made up of diamond white lighted rays and he is found in the middle diamond white world (as shown on right hand side of above painting) whilst he is sitting upon a diamond white lotus which is only made up of light rays … Amongst the four Mahabrahma’s, he the one whom I like the most because he was the only one who offered a seat to the observing vehicle (He actually invited me and said “Come to my Loka or world, after you de-incarnate) … Baka Brahma represents the Purushartha of “Dharma or righteous way of life” …

Mahabrahma Sahampati … He is the deity of the uppermost amongst the three right hand side worlds of above painting …

Continuing with above bullet point … The term Sahampati (of Pali Language) is derived from two words of Devanagri Language … These two words are as follows … Sohum and Pati …

Continuing with above paragraph … Sohum means “So Am I” and Pati means the “Lord, King, Husband, Guru, deity etc” … Thus the term Sahampati also means the lord of self realization of “So Am I” which actually means the same as the Vedic Mahavakyas which we have already discussed earlier on in this text …

Continuing with above paragraph … He is also a very old man (actually he looks very-very old, so its better if I address him as the “ancient one” amongst the four Mahabrahmas who are being discussed here) … He is also of a shining diamond white color and he is also of a human form … He also has a beard and matted locks and he also sits on a brightly shining lotus of diamond white color within his own diamond white colored highly luminous world … He represents the Purushartha of “Artha or the answer of all queries which relate to any of the four Purusharthas” …

Mahabrahma … He is the formless deity of the left hand side world as is shown in above painting … That left side world is like a very subtle white colored lotus like light which is enveloped in the light pink colored Avyakta Prana which is present adjacent to the entire 20 worlds of Brahmaloka … This lotus denotes the fourth Purushartha of Moksha (or final liberation) …

Continuing with above bullet point … Mahabrahma means the Great-Brahma or the Great-deity … This is what he actually is … He represents Moksha of the fourth and final Purushartha of a final liberation …

Proceeding further …

Rendering of my last and final Gurudakshina whilst within the fourth upper great white world of Mahabrahma …

The word “Gurudakshina” means “a return gift of a student to his (or her) Guru” … This gift is asked for by a Guru, after transfer of knowledge (and/or initiation) is completed …

But as per rules which are applicable to any Gurudakshina, it is to be rendered in a way which is exactly the same as that which was asked for by the Guru … Unless the Gurudakshina is rendered by a student in compliance to what is stated here, it is not deemed to be rendered … And a Guru can ask for anything as his Gurudakshina, including the head of the student or his family and friends and as per rules a student is supposed to render it or else the final liberation (final emancipation or anything else to which that knowledge relates) would only remain a distant dream for that student …

It is within this fourth upper great white world that my Gurudeva (i.e. Gautama Buddha) of previous transmigrated incarnation is currently residing … During my previous transmigrated incarnation, I went to Gurudeva when I was less than seven years old …

As far as the name of Gautama Buddha by which he is addressed as of now stands, Gautama was his Gotra and being a Buddha was his attainment … The word Buddha means “the knower of allness” and it also means “the sage who has seen allness, as if it were face to face with him” … This means Buddha can never be any aspirant who has not self realized the entirety of Maker’s Makings and also self realized that which is beyond …

Within this fourth lotus like world which rests in the light pink envelope of Avyakta (as is subtly shown at the left hand side of above painting), Gurudeva Gautama Buddha resides there with three other very elderly (well, almost ancient looking sages) … Thus in this fourth lotus like upper great white world of Brahmaloka, there are only four sages, all of who are Buddha’s of times which are earlier to now …

It is due to above reason that Mahayana Tantra says that there have only been four Buddha’s till now (i.e. within the current Brahma Kalpa which has already lived a time span of almost 1.97 billion human solar years) and as per Mahayana Tantra, the fifth Buddha is yet to arrive … As of now, Mahayana Tantra is mostly followed by Tibetan Buddhists and a few others …

During my previous transmigrated incarnation and after the knowledge transfer was completed, my Gurudeva (i.e. Buddha Gautama) had asked for a Gurudakshina … This Gurudakshina was of as follows …

One last and final return back to this world at a later date …

And he had also asked for rendering of my attained knowledge to humanity of those later times …

And he had also said, that to render that Gurudakshina I shall have to deliver it’s confirmation within the divine (or beyond) world where he (i.e. Gurudeva) would be residing at that later time span, when I return back to as per the requirements of his Gurudakshina …

Thus this transmigrated incarnation and this text is none other than due to the requirements of that Gurudakshina only … I would have never ever returned back in any future, if these discussed requirements (of the Gurudakshina of Gurudeva Gautama Buddha) were not there because my previous incarnation was supposed to be the last and final one … But because Gurudeva asked for his Gurudakshina, so this incarnation had to be accepted in compliance to the rules which govern any Gurudakshina …

As also, within the requirements of that Gurudakshina, he (i.e. Gurudeva) had also asked that the completion of his Gurudakshina can only be after I render it to him within that divine world where he would be residing at that time … And thus was the reason for a subtler travel to the fourth amongst the four upper great white worlds of Brahmaloka as this is where Gurudeva currently resides …

So in compliance to this part of the Gurudakshina, were the self realizations of Brahmaloka which are being discussed in this topic …

As soon as my subtler travelling vehicle had entered this lotus like fourth upper great white world of Brahmaloka, Gurudeva got up from his seat so as to receive it (i.e. receive my subtler travelling vehicle which has travelled to the fourth upper great white world of Brahmaloka, where Gurudeva and three other elderly sages currently reside) …

And at that time, Gurudeva had a very serene smile on his face which showed his inner happiness … And when I saw the other three very elderly sages who are also currently residing at that world, then I also bowed down to them in reverence … And they also reciprocated whilst being happy (just like Gurudeva also was at this time) …

After this Gurudeva made me (i.e. my subtler travelling vehicle) sit beside him and we all sat there observing each other and that serene and utterly peaceful lotus like world … And all of us, very blissful upon meeting each other after a very long time of almost 3.8 millenniums of time span (when I was a little student of Gurudeva Gautama Buddha … As of now, Gautama Buddhas timeline is incorrectly known and I shall be discussing it in a later topic of Kaalchakra) …

Since this transmigrated incarnation and this text are none other than being a Gurudakshina (return gift to a Guru and where this return gift is rendered exactly in the way that was asked for by the Guru) to Gurudeva Gautama Buddha, as this is what Gurudeva had asked for, so when I reached there and then he made me sit down by his side, then I also knew that the path of rendering of his Gurudakshina is already reaching its culmination stage …

During the earlier transmigrated incarnation and when I was his little student, Gurudeva (Gautama Buddha) had told me that during my future incarnation which shall only be to render the Gurudakshina, he (i.e. Gurudeva) would “only and only” receive his Gurudakshina at the world where he would be living at that future time i.e. to render the Gurudakshina, one of my subtler vehicles would need to travel to that divine world where Gurudeva would be residing in at the future time or else my Gurudakshina would not even be deemed to be completed … As a matter of fact a Gurudakshina which a student renders to his Guru can only be deemed to be completed if that Gurudakshina is rendered in a way which is exactly the same as was asked for by the Guru … Thus I as a little student of Gurudeva (Gautama Buddha) have also remained with no choice but to enter the fourth upper great white world (of Brahmaloka) where Gurudeva currently resides, so as to render my Gurudakshina correctly (i.e. properly and in compliance to the rules that are applicable to any Gurudakshina) …

So when my subtler vehicle entered his world, then this by itself was the proof of completion stage of rendering that Gurudakshina (as the full rendering could have only taken place after distribution of my knowledge to this world, which also was a part of that Gurudakshina) …

And since as per macrocosmic rules, rendering of knowledge can only be as a gift to the inhabitants of that world, so this time around I chose the free route of a website instead of publishing this text through a publisher (as then these publishers would be selling it, which as such is against the rules of my Gurudakshina) …

Thus to prevent sales and thus prevent that stage of contravening the basic requirement of transfer of knowledge as a gift which is free of material and immaterial gains, I could never agree to this being published by a publisher …

Only in the divine degenerate age cycle is knowledge sold in the physical and/or virtual markets and I say so because during the earlier better age cycles, knowledge was always gifted (without direct or indirect, material or immaterial gains) … Thus because in this world such a state can only be through a website, so was the reason for starting this website, which also is in compliance to the subtle requirements of that part of the Gurudakshina which related to distribution of knowledge …

And when I reached there to his world in compliance to his Gurudakshina, Gurudeva also accepted it with a further blessing to me (i.e. the subtler travelling vehicle of this little student who writes this text) … I cannot discuss that blessing because it is not a part of the Gurudakshina foe which I have returned back to this world …

As such, when I (i.e. my subtler travelling vehicle) sat beside him, then I also knew that the most important part of his Gurudakshina is already completed … And what remained from that time was the distribution of this text … And thus this website …

But the fact still remains that I would only run it till I can afford to run it, that’s all … Plus to keep distributing till eternity was never a part of that Gurudakshina … So ultimately when I know that I have completed the Gurudakshina, then I may be stopping this website …

LL-5-G … Relationship of the four upper great white worlds of Brahmaloka to the four primary dimensions …

These four upper great white worlds are also related to the four primary dimensions … These are as follows …

Mahabrahma Sanatkumara … His world relates to the dimension of directions (i.e. Disha or paths of evolution) … He by himself denotes the finality of directions (and paths of evolution) i.e. He denotes the finality of omnidirectionality of evolutionary paths that rest within the Maker’s Makings and it is through him that the same omnidirectionality is also subtly existent within the all that rests inside the purviews of the Maker’s Makings …

Mahabrahma Baka … His world relates to the dimension of state (i.e. Dasha) … He by himself denotes the finality of state, i.e. omnipresence of Maker’s Makings and it is through him that the same omnipresence is also subtly existent within the all that rests inside the purviews of the Maker’s Makings …

Mahabrahma Sahampati … His world relates to the finality of dimension of macro-elemental ether (Akash Mahabhoot) i.e. infinity of space … He by himself denotes the infinity (i.e. Ananta) of Maker’s Makings and it is through him that the same Infinity is also subtly existent within the all that rests inside the purviews of the Maker’s Makings …

Formless Mahabrahma … His world relates to the dimension of time (i.e. Kaal) … He by himself denotes the finality of time, i.e. eternity of time and it is through him that eternity of all that is existent within the Maker’s Makings, is maintained …

LL-5-H … Relationship of 16 lower smaller white worlds of Brahmaloka to 16 Kala (16 Arts) of Sri Bhagwan Vishnu’s Avatar (i.e. Sri Bhagwan Krishna) …

These sixteen worlds also denote the 16 Kala (16 Arts) of Sri Bhagwan Krishna …

And since each of these 16 have 4 steps, so in totality there are 64 arts stated in Vedic lore … This discussion ends as beyond this is not in scope of this topic …

LL-5-I … Relationship of 20 worlds of Brahmaloka to 20 intermediary stages (or types) of emptiness (Shunyata) …

The ancient Siddha’s used to say about 20 intermediary states of elemental emptiness (Shunya Tattva) … These 20 intermediary states of Shunya Tattva are also related to the 20 worlds of Brahmaloka …

As each of these 20 worlds are evolved over, one specific type of emptiness self manifests within the aspirant (i.e. the aspirant self realizes one type of emptiness) … And finally upon going past the 20 intermediary stages of emptiness, is self realized the Mahashunya or the great-emptiness (or the supreme emptiness) …

This Mahashunya is also the same what was discussed earlier and was termed as Shunya Brahman or the Zero which is Infinite and that Infinite which is Zero (i.e. Shunya Anantah, Anant Shunya) and which as such is the original self expression of the Absolute which we have already discussed in an earlier topic of “As IT self expressed itself” …

There is nothing higher than Shunya Brahman … Shunya Brahman itself is the Mahashunya of Siddha Lore, Sadashiva of Shaiva Lore, Sriman Naaraayana of Vaishnava Lore, Bhagwan Vishvakarman of the “root lore (or Vedic lore)” of all above lore’s and whose divinity is addressed as Maa Adi Parashakti also …

And it eventually is to Shunya Brahman that the Buddhist concept of Shunyata (or emptiness or voidness) also relates … And it is also due to this reason that the self realized all realized Buddhist sages have also told that “emptiness is also a state of fullness” and they have also told that “emptiness is also infinite in its finality” …

And finally for this part of the discussion … What my Gurudeva Gautama Buddha had told as emptiness (i.e. Shunyata) is actually the united-corpus of these 20 intermediary stages of emptiness and the 21 final state of great-emptiness (Mahashunya) … Thus Shunyata of Buddhism eventually relates to that which was told as Mahashunya by the ancient Siddha’s (i.e. fully accomplished ones) …

That Mahashunya is the state of Mahapralaya also as in Mahapralaya only Sriman Naaraayana remains existent and whilst Sriman Naaraayana absorbs the entirety of Maker’s Makings into his own state, which at that time is of Mahapralaya …

Thus that aspirant who self realizes Shunyata as is told in Buddhist lore, cannot ever return back, as he has the manifestation of Mahapralaya within his own microcosm itself …

Such a one is already gone yet is the eternally ungone one and simultaneously that same aspirant is the eternally ungone yet is the permanently gone one … Those who know the innermost meaning of this paragraph, know Shunyata as was told by my Gurudeva (Gautama Buddha) …

LL-5-J … Further to above realizations …

Above self realizations lead to a state where the aspirant knows the following …

The path which leads to supreme realization, is also a part of that supreme realization and thus is none other than the supreme realization itself” … This is the self realization of divinity of all paths …

So basis above bullet point, that which leads to Brahma, is none other than Brahma who has manifested itself as that path … And since all paths eventually lead to Brahmaloka itself, so all paths (all knowledge systems or ways of life) that ever are manifested during any of the triple times are none other than Brahma who has self manifested himself as a path of those times …

And since allness itself is none other than the macrocosmic state of that same supreme attributeless infinite being whom Vedas address as Brahman and as Brahma, so there really is nothing which leads to anywhere else to anything which is other than the supreme being) …

The culmination process of this path of allness, begins at the state which is painted here i.e. Sadyojat face of Sadashiva (or Brahmaloka) …

And any of the Vedic mega-statements (i.e. Mahavakyas) could be meditated upon to enter into this realization …

LL-5-K … The first distribution of knowledge by this little student …

Earlier on, we had discussed the light pink colored world of Avyakta Prana (or Avyakta Prakriti as the Prakriti of Brahmaloka is so subtle that it is a Prana only) …

Avyakta is a part of Brahmaloka itself … Avyakta is the Shakti of Brahma whom the Vedas address as Maya Shakti …

There are many greater-ones (i.e. evolved beingnesses) are residing within the very-light-pink colored world (or Avyakta) and it was to these greater ones, that the knowledge of this text was firstly distributed by the little students travelling subtler vehicle who has arrived at their light pink colored world as is depicted in above painting …

As soon as this little students subtler observing vehicle entered this pink colored world (i.e. Avyakta Prana) many of the greater-ones (all of who are highly evolved sages) who reside there surrounded the subtler vehicle and began asking for the path which was followed to enter this state … Thus the knowledge of this text was distributed to all of them and this distribution was much prior the current topic of this text was written down …

LL-5-L … Relationship of four upper great white worlds of Brahmaloka to 8th plexus …

The 8th plexus which is also addressed as Niralambasthana and as Niralamb Chakra, was discussed in an earlier set of topics … This was told to be having four petals …

The petals of the 8th plexus were also shown (and told) to be placed in such a way that three of these petals are on one side and one on the other side … This arrangement of the four petals of 8th plexus is also the same as Brahmaloka …

Due to this reason we had also named the 8th plexus as Brahmaloka chakra or the plexus which has the sameness of state to Brahmaloka (i.e. upper fur worlds of Brahmaloka) …

In fact the four petalled lotus (as was painted in an earlier topic) is a simile of the four upper great white worlds of Brahmaloka in addition to being a simile for the four headed Maker … Thus Brahmaloka is eternally present with each aspirant and as that aspirants 8th plexus itself … This also proves one of the statements of Yajurveda “As is microcosm, So is macrocosm, etc-etc” …

Those who want to see this sameness would just need to see the painting of that four petalled lotus (Niralamb chakra as is shown in earlier topic) and compare it to the panting as given above …

Since Brahmaloka (world of the creator from which everything originates) itself is present inside the 8th plexus, so ancient Siddha’s used to also say that when resting within 8th plexus, infinite universes can be seen to be present within it … This is also a fact about the 8th plexus …

But to enter into the realization of whatever is discussed within this topic, one needs to be a true Mumukshu (i.e. only that aspirant “who only seeks a final liberation and nothing else” is the one who would enter into the realizations as are discussed here) …

And due to this reason within the history of the macrocosmic creation, very few aspirants have actually arrived at a direct cognition of this topic …

LL-5-M … World of sex within the light pink colored world (i.e. Avyakta) …

Within the envelope of Avyakta and in-between the three right hand side worlds and world which is on the left side and slightly to the left side of the uppermost right hand side world (i.e. Mahabrahma Sahampati) is a place which could is termed as Kama-Loka (world of desires) … This is also Vasana-Loka (world of sex) of Maker’s Makings …

All Vasana originated and propagate from this world … This world is also a part of one of the four upper great white worlds (of Mahabrahma Sahampati) which we have already discussed earlier on in this topic …

This Vasana Loka is like a pit which is resting inside the light pink nature and the aspirants who reside here are continuously engaged in sex … All sexual positions of Kamasutra can be realized here … This realization also proved to me that Sri Vatsyayana had also subtly travelled to this world, so as to write the Kamasutra’s … And since this world is adjacent to Brahmaloka, so it is also a very high world which in turn proved to me that Sri Vatsyayana (i.e. the sage who gave the knowledge of Kamasutra’s to this world) was in fact a very highly evolved sage …

And this realization also proved to me, that sex is also a solid path of evolution, but only is sex is utilized properly (i.e. by conserving of vitality during sexual intercourse) …

And also is a fact about utilization of sex as a path of evolution is that if not properly done, then it would amount to playing with fire and electricity at the same time … Thus in such a case, this path of sex as a tool of evolution would be more harming that good …

This world of sex is also the one which is referred to in Islamic lore as place where Allah Tala provides his adherents with 72 virgins …

LL-5-N … Four headed Creator Grandfather of allness i.e. Chatur Mukha Pitamah Brahma Ji …

I have not painted a sketch of Chatur Mukha Pitamah Brahma Ji in this text as he is a deity who can only be self realized … But because self realization needs a base, so below description is as a minimum to this end …

After all above self realizations are completed, is the stage of self realization of the four headed creator grandfather of allness, whom the Vedas address as Brahma …

Hidden within those four upper great white worlds as are shown in above painted sketch, is a secret passage which leads to the self realization of the divine seat where the four headed creator (Brahma Ji) resides …

He is the very elderly, great grandfather of allness … He is extremely brightly shining (his shine and light is totally blinding and is of a very brightly shining diamond-white color) … He has a long beard and is residing in a world which is so brilliant that it feels like trillion and further trillions of stars that have come together at one single place … He is also the eternally blissful one …

Brahma is the sage amongst all sages of the triple times … And so is the aspirant who has known him through a direct cognition (self-realization) …

Based upon self realizations, Pitamah Brahma Ji is supremely-glorious incomparable one … Within the entirety of macrocosmic creation, there is nobody like Chatur-Mukha Pitamah Brahma Ji … By nobody, I mean nobody …

After this self realization, I knew that there was nothing more to be realized at Brahmaloka … And thus my subtler travelling vehicle returned back to the physical vehicle …

Discussions end …

Sadyojata face of Sadashiva … Brahmaloka published first on https://thaiamulets888web.tumblr.com/