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Aghora and Mann Brahma

RR) … Aghora we have already discussed to some extent, so this is the furthering of the same discussion … Here we shall discuss the Vedic statement of Mann Brahma or mind is the Absolute (this also means mind is a self expression of the Absolute) when seen within the self realization of sound of Ahum (Ahum Naad) … This discussion would also be with reference to Purushartha Chatushtaya (i.e. four Purushartha of Dharma, Artha, Kama and Moksha) …

 

Knowledge of Mann Brahma through Aghora or Ahum Naad

01 … Ahum Naad also relates to ancient statements like “Mann Brahma “…

Mann Brahma means the “mind is the creator of allness” … And this statement also means, “a subtle discriminative study on the mind is also a path to the Absolute being” …

But a fuller realization of the final truth of this statement of “Mann Brahma” is only arrived at after the blue vehicle (astral body as shown in earlier figure) is fully absorbed into its own macrocosmic parental cause (i.e. absorbed into the blue colored formless state of Ahum Naad) …

Thus, sayings like these are only valid after the mind sheath (or Manomaye Kosha) becomes absorbed into its own cause and thence that mind sheath loses its own individual nature (and not prior to this stage of realization and/or experience) …

 

Unity of philosophies through Aghora

02-A … Had there been no individuality, then there would have also not been any individual-corpuses within the gross and subtle aspects of the macrocosmic creation … And in such a case, there also would have been no dualities …

Thus individuality by itself is the primary reason for manifestation of all dualities and it is due to this reason, individuality is nothing but duality and so is each individualistic system none other than duality only … This fact is always seen during the longer run of time of any individualistic system …

All dualities that are seen are thus rooted only in individualism and due to this reason the better of all ways to let go of dualities is to let go of all individual-dualism (i.e. individualities and individual-corpuses) … Thus unless this let go of all aspects that relate to any type of individualism-dualism is arrived at, there can never be a state of non-dualism within any philosophy … And at the same time, to let go of anything, there must be a prior realization of a union to that thing …

So basis above, unless the entirety of allness within which all individualism rests, is united to by an aspirant, the later stage of let go of allness and thus a let go of all individualism itself (because individualism rests within allness itself), cannot even be arrived at by any aspirant … Thus there must be a union to entirety of allness within which all individualism itself resides, prior there can even be a let go of all individualism by any aspirant … Due to this reason the path of “oneness to allness and her each part (i.e. path of Brahmand Dharana)” itself is the path which leads to the later stage of let go of all individual-dualism, but only after the allness and her each part is already unioned to by that aspirant … Unless you realize that you are united to something, how can you even detach from that thing … And when this detachment from all types of individualism is arrived at and which itself is through the path of an “inner-oneness to allness and her each part (i.e. Brahmand Dharana)” then that aspirant also escapes out of all dualisms …

It is also due to this reason, individualism of any sort (i.e. any sort of monotheism) be it intellectual, religious-belief-faith, economics-trade, social-cultural, military-security, geographical-political-geopolitical or anything else, ultimately leads to manifestation of one or another type of dualism only and this fact is always seen after a few centuries have elapsed after that individualistic system was established within the world … This is applicable to all forms and non-forms of individualism and not just to monotheistic religions …

Individualism is also of concepts of emptiness and its concepts but only if the paths of emptiness are “restricted to emptiness” itself and thus such a system fails to consider that which is beyond emptiness (emptiness means the “primordial state of mother-nature”) … The phrase “restricted to emptiness” means that if a knowledge system restricts itself to emptiness and thus not consider the self luminous absolute-being who pervades and envelopes emptiness and who itself is the timeless-original and the timeless-cause of allness, then in such a state even the concept of emptiness can enter into a state of individualism to other concepts and this shall be even when the reality of the state of emptiness is not based upon any sort of individual-dualism (i.e. individualities and individual-corpuses) …

Not accounting for above paragraphs has been the base reason for Buddhism to consider itself to be separate from its parental philosophy (of Hinduism) … It was within the parental philosophy that emptiness (i.e. Shunya-Tattva) was firstly described within Siddha, Samkhya and even Yoga Tantra of Sanatan Dharma … And this is even when Gurudeva Gautama Buddha never said anything like what is currently believed and told by Buddhist texts that Buddhism is a separate Dharma itself … This flaw had arrived only after the other-wise ones began controlling the knowledge that was imparted by Gurudeva and then these controllers began using that knowledge for their self-serving ends instead of that for which it was meant to be …

As also a fact that a Buddha never lays down a newer concept … A Buddha only refreshes the existing concepts and paths and that too after self-realizing that which is already told within the existing ones … And yet because a Buddha refreshes the etheric fields of the existing concepts, so he may or may not render a newer way to the same state which is already told within the existing concepts … Never in history has there been a Buddha who had laid down a newer concept itself and Gurudeva Gautama Buddha was no different … This jobs of laying down a newer concepts is only of Rishi’s, Avadhoot and also of certain categories (or types) of Siddha’s …

Much earlier to the advent of Buddhism and other even-later individualistic and thus limited philosophies, Siddha’s had already told about Shunya Tattva (voidness) in their knowledge systems because the concept of Shunya (emptiness) is a very ancient concept which relates those timeless times that are beyond all known, imaginary and visualizable time spans of origin of this concept … And the Siddha’s had even called the 7th plexus (i.e. Brahmarandra chakra or Sahasrara chakra or thousand petalled lotus which is at the top of head) as the Shunya Chakra (or plexus of emptiness) … And those Siddha’s who had known the six petalled mind plexus (Manas Chakra) which resides inside the crown plexus (or 7th plexus) and which itself is the reason for crown plexus to be termed as Shunya Chakra (i.e. plexus of emptiness) had even said that the mind eventually empties itself out after passing through the Manas Chakra (mind plexus) … So the concept and philosophy of emptiness is not that which was given by my Gurudeva of last incarnation (I.e. Buddha Avatar) as this concept was already existent when Buddha had walked this planet … Gurudeva Gautama Buddha had only refreshed  (i.e. purified) it intellectually …

Continuing with above paragraph … As also the same concept is also in the much earlier Samkhya philosophy (of Sanatan Dharma) … Samkhya also holds concept of Shunya (voidness) as is self-realized after the union of masculine (Purusha) principle to the feminine principle (Prakriti) inside the physical vehicle of the aspirant and then passing through the next stage which as such is of entering into a “seedless trance (i.e. seedless meditative absorption or Nirbija Samadhi)” … The same Nirbija Samadhi is also told in much-much earlier Yoga Tantras of Sanatan Dharma … And since the path of Nirbija Samadhi also passes through the earlier stage of Shunya Samadhi (Trance of emptiness or meditative absorption within emptiness), so Shunyata (philosophy of emptiness) is also related to Samkhya philosophy …

Continuing with above paragraph … Even the Yoga Tantras of Vedic and Agama paths of Hinduism (Sanatan Dharma) has talked about emptiness (Shunya Tattva) much earlier than the advent of these later deviated and thus divisive philosophies of emptiness … But the irony is that these philosophies are deviated even when the one who had originally given them, had not told them in the presently deviated way …

 

02-B … Here we shall be deviating to discuss some aspects relate to above mentioned deviation of recent philosophies (i.e. all those philosophies which came by during the last few millenniums) …

As far as I remember regarding what was told by the Gurudeva of my earlier incarnation i.e. Gautama Buddha, he never said anything wrong or inappropriate about Hinduism because he himself was a Hindu Kshatriya (i.e. of the military or ruling clan of Hindu way of life) and it is due to this reason, all claims of Buddhist texts which say inappropriate things about Sanatan Dharma and/or Varnashram Vyavastha (i.e. the natural clans of all societies) were only added after my Gurudeva Gautama Buddha had already left this world …

Gurudeva Gautama Buddha had only corrected the philosophical faults of his time and that too by telling about that which actually is and that too, as it ever is … And it was also due to this reason that majority of his students (and followers) were literate Hindus of those times when he was walking this planet in a physical vehicled form …

As also, contrary to what is believed by Buddhists, my Gurudeva never said anything wrong about the Varnashram Vyavastha because he himself was of the Kshatriya Varnashram (i.e. Military clan or the clan of Hindu rulers) and he also used to claim himself to be so …

And in addition to above paragraph, he had also said that Buddha’s can only be of the Brahmin Varna (i.e. Priestly clan of Vedic Hindus) or Kshatriya Varna (Military or ruling clan of Vedic Hindus) as none of the other clans can ever be Buddha’s …  And this also is due to the fact that there is a severe absence of merits (Karma-Phala) within the other two Varnas … Thus he had told that there can never be a Buddha who is born in any clan other than that of Vedic-Priests (i.e. Vedic Brahmin Varna) or ruling class of men (i.e. Vedic Kshatriya Varna) …

And he had also prophesied that the next Buddha i.e. Buddha Maitreya (the word “Maitreya” means “a friend of allness or the one who unites everything into a friendly state”) shall be of a Brahmin Varna (i.e. Priestly clan of Vedic Hindus) only …

Thus since the present day Buddhists and other sects (or religions) neither believe in nor follow the Varnashram Vyavastha, so they also hold no Varna and thus they also cannot be termed as Brahmins or Kshatriyas because of the fact that their links are already broken to Vedic Varnashram Vyavastha (I mean that they already are Varnasankar) … And since they already are Varnasankar, so they cannot ever be as Brahmins or Kshatriyas and thus the next Buddha (i.e. Maitreya) cannot be born in a Buddhist family …

And since as of now, the Varnashram Vyavastha has only been related to Vedic Hindus, so it is also due to this reason that the next prophesied Buddha (i.e. Buddha Maitreya) of Buddhism and who is also prophesied to be a Brahmin and which only means a Vedic Brahmin, can only be a Vedic Hindu by his birth and deeds …

As also the present stage and condition of Buddhism within this world also proves that this extremely-pure system as was given by my Gurudeva Gautama Buddha, is already resting in the last stage of its existence because the situations of the current times are already matching with those prophecies of the last-stage of his given path only … All this is only stated as per the prophecy of my Gurudeva Gautama Buddha and is definitely not an analysis of this little student who writes this text … When the minks only are deviated, what Buddha Dharma is anybody talking about …

As also was stated by Gurudeva that when the Buddha Maitreya shall be declaring his presence, then these deviated leaders of Buddhists shall only be running from pillar to post trying to search their links to Varnashram Vyavastha itself because a Buddha always corrects the philosophical faults of his time and thus such a one also remains with no choice but to call a spade, a spade only …

But the problem is that the present day deviated Buddhists would eventually be one of those spades of no-aces due to not being based within Varnashram Vyavastha to which Buddha Maitreya shall definitely be related and that too due to the prophecy of Gurudeva (Gautama Buddha) only …

Thus basis this I know, that the present times are also denoting the stage of refreshing of etheric fields of entirety of sects which claim themselves to be a part of Buddhism and this stage shall also be leading to their returning back to the Vedic Varnashram Vyavastha itself …

By Varnashram Vyavastha  I mean  the so called “caste system” but this name which was given by the west, is an absolute-misnomer …

 

Aghora as a path to knowledge of natural Varnas

02-C … The knowledge of four natural Varna’s is also gained through the path which commences from Aghora

There are four Natural Varnas of any society and these are as follows …

These Varnas are applicable to everything including animal life, plant and vegetation life, the macro-elements (Panch Mahabhoot), subtle macro-elements (Panch Tanmatra), desires, thoughts, emotions and deeds and also to almost everything under the sun, moon, stars and all that rests within the vast skies …

Due to this reason Varnashram Vyavastha means the “system of naturally present clans” as this is not a man-made system because it is a part of the Maker’s Makings itself and thus everything animate, inanimate, supra-inanimate and supra-animate holds its own Varna and where that Varna itself is of four categories which are discussed below …

  • Brahmins … Priestly clan of men …
  • Kshatriya … Military or ruling clan of men …
  • Vaishyas … Economics, trade and business …
  • Shudra … Service providers …
  • These four categories are natural ones and thus every society of this world has ever been based upon these four categories only and this statement is irrespective of whether these categories are accepted within their timelessly established traditional ways (I.e. Paramparik Vyavastha) or are accepted through alternate routes (i.e. Vaikalpik Vyavastha) because nobody has ever been able to escape out of these four categories as these by themselves are naturally present in allness and her each part …
  • In their finalities, these Varnas are also based upon the same fullness of Mann Brahma only and this fact shall be known if Varnashram Vyavastha is considered in its utter-fullness which as such relates to all that is as animate, inanimate, supra-inanimate and supra-animate, gross and subtle microcosms …

The Samskrit word “Varnashram Vyavastha actually means the system of natural hierarchies of society” … These hierarchies are natural ones and thus are not man-made or created by some egoistic or non-egoistic God …

These categories are those which were blessed unto allness and her each part and that too by virtue of the supreme genius as is of the Maker’s Makings itself …

  • And as far as the human speciology is concerned, they have always been resting in the purviews by the four Purushartha (i.e. essences of ways of life) as stated below …
  • Dharma … This term means, a proper way of life of society and thus render the correctness of directions (or paths of ways of life) to a society …
  • Artha … This term means, the maintenance of purity of economics and economic security, which itself leads to military and social security by virtue of donating being an intrinsic part of economics and where the term “donating” is not just of monetary aspects alone as it relates to almost everything under the sun except the “donation of Karma (i.e. one’s own merit)” because this cannot ever be done by anyone …
  • Kama … This term means, righteousness of desires, which itself becomes the reason for a further righteousness of thoughts, emotions and deeds of any society …
  • Moksha … This term means as the state of a final liberation and also the preservation of its traditional and thus timeless paths which itself were originally established by the self-realized, all-realized sages of Sanatan Vedic Arya Dharma and Sanatan Vedic Agama Dharma (i.e. the entire Sanatan Dharma) …

 

Birth into one of these clans is dependent upon the four merits which are discussed below and this is what makes these clans as natural divisions …

  • Destined merit (i.e. Prarabdha Karman) … This is of that incarnation to which it applies and this itself determines the Varna of one’s birth (i.e. the family lineage of birth) … It is due to this merit, that Varnashram Vyavastha is related to birth …
  • Currently undergoing merit (i.e. the Kriyamaan Karman) … This is of the current incarnation … Thus Varna is related to the currently undergoing deeds and ways of life and this is what makes Varnashram Vyavastha to be related to deeds that are done …
  • Accumulated merit (i.e. Sanchit Karman) … This is of the current and all earlier incarnations that ever were (till the current incarnation was arrived at) … Thus Varna of the current incarnation itself is a byproduct of your earlier incarnations and that too right from the time you were begun as a microcosm within the Maker’s Makings … This Varna determines your destined, current and future merits also because it eventually is the entire corpus of all these …
  • Future merit (i.e. Aagami Karman) … This is the merit which could be applicable during future times of the current or even later incarnations (which could even be within beyond worlds) … This is also a by-product of your currently undergoing and accumulated merits …

Thus when I see the concepts of today, then it is very clear that the state of today, is a severely deviated state of what was told by the Gurudeva of my previous incarnation (i.e. Gautama Buddha) and this deviation was only arrived after Buddha’s knowledge systems came under the control of the other-wise ones +++ of those times which itself were much later than the time when Gurudeva had actually walked this planet in a physical vehicled form …

+++ Explaining +++ of above paragraph … The term other-wise means those who actually are not wise and yet they project themselves as wise of those times …

As also, the actual timeline of the Gurudeva of my previous incarnation (i.e. Gautama Buddha) is in between 1914 BC and 1806 BC and because all these deviations only manifested after a few hundred years from the time he had exited out of this world, so none of the Buddhist or modern timelines of Buddha’s advent and existence within this world are correct … Thus there are some Buddhist texts which say that he came around the 10th – 9th century BC and other even say he came around 7th or 6th or 5th century and some even point to the 4th BC as Gurudeva Gautama Buddha’s exit time from this world … All these dates are incorrect and thus none of these are close to the real timeline of my Gurudeva, Gautama Buddha … I shall be mathematically calculating this timeline in a later topic and that too as per the science of Kaalchakra

 

Buddhism and Mann Brahma

02-D … The main philosophy of Gurudeva Gautama Buddha was based upon the same concept which is being discussed here i.e. the concept of Mann Brahma

And the stage of self-realization of the very-ancient Vedic statement of “Mann Brahma” as is being discussed here is never possible when resting within such individualistic systems and/or their individualistic centered entities (i.e. egoistic Gods or Abhimani Devata) …

One of the pre-requisites to enter into the stage where your mind would be absorbed into its own primary cause (i.e. Ahum Naad) and thence your mind would enter into that finality which was stated as Mann Brahma (i.e. Mind is the Absolute after merged to the Absolute) by self-realized, all-realized sages, is to be free of all forms and non-forms of grosser and subtler aspects (and systems) of individualism … Unless this is done, forget to self-realize the innermost meaning of Vedic statement of Mann Brahma, which itself is the statement on which the entire Buddhism is based …

 

Some other discussions upon Mann Brahma and Aghora

03 … After the absorption of mind into its cause is arrived at, then after this stage, “only that which is the absolutely-non-dual (or Advaita or Brahman)” is all that remains valid for that aspirant …

And during those very ancient times, the path to that non-dual absolute being was stated within the end part of Vedas i.e. Vedanta

It was due to this reason that during those very ancient times as were of my much-much earlier incarnations, the self-realized, all-realized sages of Vedic lore who had known this fact of “Mann Brahma” never taught Vedanta (i.e. the end part of Vedas) prior the fuller study, basic self-realization and a further analysis of Vedas was completed by an aspirant …

Above was because of the fact that Vedanta only relates to the Absolutely-non-dual being (or Advaita or Absolute-non-dualism, which as such is of the supreme being itself) and thus unless the aspirant reaches a stage of evolution where he (or she) is evolutionarily ready to pass through the stage of absorption of mind into its own primary cause (Aghora face of Sadashiva) and thus be based upon and within the statement of Mann Brahma, that aspirant was not even considered as qualified enough to know Vedanta … Thus Vedanta was never taught to such aspirants …

Vedanta was only taught to those aspirants who had arrived at an evolutionary ripeness and rightness to pass through the stage of absorption of mind into its own cause (Aghora face of Shiva) and thus such aspirants were also qualified to self-realize the innermost meaning of the statement “Mann Brahma” which is being discussed here …

And at the same time, to reach an evolutionary ripeness and rightness for self-realization of Mann Brahma, the earlier fuller-study, basic self-realization and further self-analysis of the Vedas had to be completed by an aspirant and that too whilst that aspirant rested within the authentic lineage systems of Vedic lore and their Acharya’s (i.e. teachers) …

As such when I see the current condition where Vedic and Vedantic scriptures are openly sold within the markets of this world, then I know that it only amounts to taking the “great-leap” which shall only be leading to the “great-fall” of humanity during the coming times …

Vedas and Vedanta being Shruti (or that which is heard) can never be learnt, understood or analyzed or self-realized by reading these texts because this knowledge is only received through the divine words of Vedic sage who should be holding the timeless unbroken lineage, right from the original propagator of that Vedic or Vedantic text … Plus Vedas being of the “deity of supreme-knowledge (i.e. Maa Saraswati)” and also of the supreme or creator (Pitamah Brahma Ji) can never be sold, traded or bartered in the markets … The knowledge of Shruti is always gifted by the knower of it and that too, to the ones who deserve to know it and thus such ones also hold the requisite impressions (i.e. Samskaras) within the Chitta (or consciousness orbs) of their own causal body (which in other words is also called as Antahkarana Chatushtaya) …

If due to the effects of the currently underway divine degenerate age cycle (i.e. Deva Kaliyuga) a sage like the one who is required as per above paragraph is not available within a world, then for those aspirants who wish to know what is stated here (i.e. Mann Brahma) the standard procedure of Aamnaya Peetha has always been as follows …

  • The aspirant needs to go to any of the four primary Vedic monastery (Aamnaya Peethas) and/or the four primary Vedic Temples (Chatur Dhaam) and sit there until the mind is calmed … This may take a few days or even a few weeks (or a few months or even years) as it depends entirely upon the aspirant …
  • When your mind is already calmed, then request your own Ishta Devata or Ishta Devi (i.e. any of the five primary Vedic deities or their further Deva’s) to either provide you with an authentic lineage holding Guru and if this is not possible, then request your own Ishta Devata to be your divine Guru …
  • And then repeat this day-in, day-out until you either have the Guru standing next to you or you hear a sound which says the name of your Guru and/or current location of your Guru is told to you (or shown to you) or as a last resort, due to your pleas, your own Ishta Devata only self-manifests in front of you and initiates you in the timeless Vedic traditions (i.e. Veda Parampara) …
  • Within any degenerate age cycle, when the self-realized, all-realized sages shrink in numbers and then a lot of fake Guru’s start floating around in the them developed open-market of Dharma, there is no other way for any true-aspirant who is interested in entering into the timeless lineage of the Vedic lore … And all those who shall tell any other than what is stated here, are only proving that they themselves do not hold the timeless Vedic lineage …

Unless what is stated here is correctly followed, the correctness of evolutionary paths which relate to these Vedic and/or Vedantic knowledge systems shall never open up for any aspirant …

And this opening up of the Vedantic paths is also through the innermost and highly-hidden meaning of Mann Brahma which is being discussed here and which itself is the original-base of entire Buddhism, in addition to being the timeless-base of many earlier Vedic paths …

 

And finally …

The path of this statement of Mann Brahma also opens up from the Aghora face of Sadashiva and in its innermost (or final) meaning, this statement only refers to the original nature of mind, which as such is also the finality of mind when it is self-realized to be colorless (attributeless) and undefined (infinite) just as the attributeless infinite being (Nirgun Nirakaar Brahm) itself is …

Thus Mann Brahma itself is how the mind is finally self-realized …

Since this state of mind is colorless (attributeless) and undefined (infinite or without barriers of any sort), so it can neither be discussed nor can it be painted and thus, there cannot be any description of it … Due to this reason, to know the finality of meaning of Mann Brahma which as such is of the colorless-undefined vehicle (Nirgun Sharira), self-realization of it remains the only way (for interested aspirants) …

And due to the attributeless infinite being to which this statement of Mann Brahma finally relates, this statement is also based upon the innermost meaning of the term “Kaivalya Moksha (which in English can be told as state of a final liberation due to a full, final and a permanent isolation from allness and her each part)” …

 

That’s all …

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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.

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