logo

Aghora and Aayaam or dimensions

Ayaam or Aayaam means dimensions … These dimensions are related to Aghora face of Sadashiva

Every dimension which is listed in any text can broadly be placed within the four primary dimensions (or Chatush Ayaam) of the macrocosmic creation … These four dimensions are as follows …

  • Time … The eternal changeful one and which also ensures an ever change within the other dimensions as well … Kaal …
  • Space … Ether … This ensures the infinite nature and possibilities of all dimensions … Akasha
  • Directions … Paths or ways of life or evolutionary pattern … Disha …
  • State … Condition and mode of existence within various gross and subtle states … Dasha …

Ultimately, if any of these dimensions are corrupted or deviated, then the other dimensions would also be unable to continue in their previous pristine states …

As such, if any of these dimensions change their state, then the other dimensions also change themselves correspondingly so as to lead to a net neutral balance within them …

 

Relation of Aghora face of Shiva to dimensions or Ayaam

II … Now we shall get into a discussion which relates to the relationship of Aghora to dimensions and also discuss the reason for eternity of allness and her each part …

There are ten main dimensions and which eventually become sixty four in number when these are expanded … All these dimensions can be put inside the concept of the four primary dimensions of the Maker’s Makings itself … These four primary dimensions are time (Kaal), space (Akasha), directions (Disha) and state (Dasha) … But in this text, to keep matters simple we shall only be relating to these four primary ones …

The eternal existence of the macrocosmic nature and all that relates to macrocosmic nature (i.e. each microcosm) is because of the first desire of macrocosmic nature which as such was as her explicit desire “to be” …

The explicit state of the first desire of macrocosmic nature was as her explicit desire “to be” … This is what came out of the self-realization of “Ahum Asmi (or I Am)” by macrocosmic nature when she had originally come to know the fact of “Ahum Asmi (or I exist)” and its application to of her own existence …

And within the implicit meaning, the same first explicit desire only became as a desire “to eternally be” because no end or limiting factor was placed upon this term of “Ahum Asmi (or I Exist)” by macrocosmic nature …

Thus because no limitation was placed unto “Aham Asmi” which as such was a realization of “I Am and I Exist” by the macrocosmic creation, so it only led to the implicit meaning of “I Ever-Am and I-Eternally-Exist” from within the realization of “Ahum Asmi” which as such was the reason for her first explicit desire “to be” … And the same first explicit desire “to be” in its implicit meaning only became as “to eternally be” due to absence of dimensional limitations upon the first desire …

And since there was no dimensional limitation placed upon the first desire, so the first desire also rested in the finality of dimensions, in addition to simultaneously resting within all unitary values of the four primary dimensions of the Maker’s Makings

 

Aayaam and macrocosmic nature

Thus due to absence of limitations within the self-realization of “Ahum Asmi” and the consequent absence of limiting factors within her first desire (i.e. desire to be) the following happened to the macrocosmic nature …

  • Within dimension of time, she became eternal and yet each unitary value of time was also hers … This was because no limitation was placed upon the realization of Ahum Asmi and the consequent first desire “to be” …

Due to above, she is present within each unitary value of time (i.e. each moment till that which could hypothetically be termed as eternity minus 1 unit of time) … And simultaneously she also rests as the undefined-eternity itself because the undefined-eternity itself is her finality of existence … It is due to this reason that the self-realized, all-realized Vedic sages had told that macrocosmic nature is also an eternal entity … And this is also the reason for her to be based upon completeness (or fullness), as is of the Absolute being itself …

Within the finality of implicit meaning of her original self-realization (i.e. Ahum Asmi or I Am or I Exist) and her consequent first desire (i.e. desire “to be”) she is based upon the same eternity as is of the Absolute-being (Brahm) whose macrocosmic self-expression is what she eventually is … And yet because she also rested within individual unitary values of time, so all unitary values of time are hers only …

 

  • Within the dimension of space, she is infinite and yet each unitary value of space is also hers … Thus she is inherently present within every lesser or larger microcosm, right from an atom till the universe and she is also simultaneously present within the allness as is of the entirety of the multi-universal macrocosmic creation …

Thus was the reason for the mega-statement of Yajurveda “As is a microcosm So is the macrocosm, As is the macrocosm So is each microcosm” which was discussed earlier …

 

  • Within the dimension of directions (i.e. path of evolution) each path is hers and yet she is the omnidirectional one who is present in each of the paths simultaneously …

Thus basis above point, she is in every individual path and yet she is the one who stays free of all such individualities due to her own essential-finality which as such is of her omnidirectional (or omni-path) nature …

This led to her existence within her intrinsic-pluralism and essential monism … And since she is also eternal, so that system which relates to her intrinsic-pluralism and essential-monism was also deemed to be an eternal way of life and thus was termed as Sanatan Dharma by self-realized, all-realized ancient sages …

And it is also due to this reason that Sanatan Dharma has ever held the capability to utilize the eternally changeful hierarchies and relativities of macrocosmic nature as a ladder of evolution because this way of life rests in the fullness of pluralistic-monism of the macrocosmic creation itself … Resting in pluralistic-monism also makes this system to come in line with the macrocosmic creation … Thus such a system is also the most diverse due to being the most accommodative of diversities of ways of life, due to which it is also the least chaotic one (if followed properly) … No other system has ever had this capability during history of the macrocosmic creation …

 

  • Within the dimension of state, she is present in all the individual modes, conditions and states of existence that could ever be arrived during ones almost eternal evolutionary existence as a microcosm …

Thus basis above point, she is present inside every individual microcosm and yet she is also the one who stays free of all such individualities because in her finality she is the one who stays fully detached from such individualities due to her omnipresent nature within the undefined expanses of the multi-universal macrocosmic creation …

Thus all times, units of space, paths and states have eternally been relating to her, due to which even the Gods need to rest within her envelope itself … All heavens of all Gods are resting within Maker’s Makings itself and had this not been so, then they could have never been able act as Gods of any of the worlds of planes or systems …

All parts of macrocosmic speciology i.e. all animate, inanimate, supra-inanimate and supra-animate have thus remained with no choice but to rest within her undefined, infinite, timeless, omnidirectional and omnipresent envelope … And this is even when these finalities of dimensions are only of the Absolute being

 

Finality of Ayaam

  • And when the finalities of these dimensions which as such are of the Supreme Being, become united with her own macrocosmic envelope, then she by herself is the “macrocosmic manifestation” of the omnipotent pristine-divinity (Maa Shakti) which itself is of the Absolute being (Paramshiva or in other worlds, Brahman) … Thus Mother nature (Prakriti or Maa Pradhana) is also considered as a deity in all ancient systems …

Unless Maa Shakti is self-realized as the subtle impressional energy state of the entire macrocosmic creation which is present within an aspirant, no path of liberation can ever open up irrespective of who may be believed in or related to … Thus to prevent this remote chance of an aspirant losing the path of final liberation, the self-realized, all-realized sages of Sanatan Dharma had told that divine (Shiva) is divinity (Shakti) and Shakti itself is Shiva and to also account for her in all the paths these same sages had also told that without Maa Shakti nothing can ever move, including all Deva (deities) … This prevents the remote chance of being devoid of the path of liberation, which as such would always be when not relating to Maa Shakti whose “manifest (Apra Prakriti), non-manifest (Para Prakriti) and neither manifest non non-manifest (Avyakta Prakriti) macrocosmic and microcosmic state is the Maker’s Makings … And this is even when the Maker’s Makings are naught but a self-expression (Swayam Abhivyakti), self-manifestation (Swayambhu) and self-presence (Swayam Stithi) of the Maker itself …

It only as due to this sameness of finalities of the Absolute-being and Mother nature, that many indigenous civilizations have even addressed her as the greatest Godhead … And those civilizations who knew that these finalities are of the Absolute being (Parabrahman) itself and also knew that nature has only held these finalities due to her non-dual (i.e. indistinguishable) union to the Absolute-being, have also been relating to her and thus have addressed her as the pristine-divinity (Maa Shakti or Devi Maa) of the divine being (Parashiva or Parambrahma) itself … But this status of her is also due to her original self-realization of Ahum Asmi and then her consequent first desire (Ichha Shakti) and where the implicit meanings of these also stay applicable due to absence of any limitations upon them …

Thus basis above, the realization of “Ahum Asmi” which means “I Am and I Exist” itself is the root cause or base reason of the first desire of macrocosmic nature which as such was a desire “to be” … And because no limitation was placed upon these two, so their implicit meanings only ended up being based upon each unitary value of the four primary dimensions and simultaneously being related to eternity of these four primary dimensions also …

Unless an aspirant rests in “Ahum Asmi (or I Am or I exist)” which relates to macrocosmic nature and her each part, the final stage of realization of “Ahum Brahmasmi (I Am That)” which relates to the Absolute being (Paramshiva or Brahman) and IT’s own pristine divinity (Maa Adi-Parashakti) cannot even be arrived at by the aspirant … This is because during the origination process of allness, it eventually was from the latter one that the former was self-manifested and thus during the evolutionary process of any microcosm, the former shall have to be rested in so as to reach (i.e. self-realize and then unite to) the latter …

Share

Published by

The Little Student

Irrespective of what may be apparent to any aspirant of now or ever, within the current transmigrated incarnation I remain as a little student of the Absolute.

Comments are closed.