Here we shall discuss the Yogic mathematics or mathematical knowledge gained through Yoga and Samadhi with reference to concepts like Anatman, Anatta, Nature of Atman and Nature of Brahman … And also discuss its path, which itself is as the path to pristine nature (or Nishkalank Awastha) …
This topic is the fifth in this series of Zero and Infinity (or Infinity and zero) and it continues from the previous topic that had the header of “Yogic aspects of zero and infinity” … This topic is also the second in this series of self-realizations within the “Yogic aspects of zero and infinity” as was the header of the previous topic …
Infinity/infinity = Undefined entity … The real nature of Brahman …
Here we shall discuss the fact, that the real nature of Brahman can only be known after we have utilized any two finalities during a knowledge based analysis …
And even when that final result of analysis would be Brahman, but it would be in an undefined state … And yet the analyzer would definitely know, that what he (or she) has reached as the end result of that analysis, is definitely the undefined finality of Parabrahman …
Finality is always of an utterly undefined Brahman …
As a matter of fact …
- That who is realizable, yet indescribable in its fullness, is Para Brahman …
- That who is eternally absolutely full, supremely whole and eternally complete, and yet is beyond all concepts and paths of these, is Brahman …
- That who is omnipresent, yet beyond the scope of mind, is Brahman …
- That who is the original source of allness, yet hidden from allness, is Brahman (or Parambrahma, as both words denote the same absolute being) …
- That who illumines all, yet it stays hidden within and beyond all that is illumined by it itself, is the self luminous (Swayam Prakash or Swa Prakash) Brahman …
- That in whom all numerals (microcosms and macrocosm) resides and who simultaneously resides within all numerals (microcosms and macrocosm or Pinda and Brahmand), and yet none of the numerals know it, is Brahman …
- That who can be known through Gyan Yoga (Path of knowledge), and yet knowledge doesn’t know it, is Brahman …
- That who denotes purified state of I’ness (i.e. a state of Vishuddha Aham) and yet the I’ness (Ahamkara) doesn’t know him, is Brahman …
- That who denotes afflictionless state of consciousness orb (Chitta) of the causal body (i.e. that who denotes Vrittihina Awastha of Chitta of Antahkarana Chatushtaya) and yet the consciousness orb of bliss sheath (i.e. Chitta of Anandamaya Kosha) doesn’t know it, even when it itself is pure consciousness (Nishkalank Chetna) that is like the infinite sky of consciousness (or Chidakash), is Brahman …
- That who is like the great limitless sky (Mahakash) and yet the Akasha (ether or Akasha Mahabhuta) does not know it, is Brahman …
- That from whom the five macro-elements (Panch Mahabhoot) come by and as his own self-manifestation (within the state of these five elements), and yet the elements don’t know him, is Brahman …
- That from whom three attributes of macrocosmic creation (Triguna) are self-expressed, and yet Triguna (three macrocosmic attributes) don’t know it, is Brahman …
- That in whom all numerals and corpus of numerals (microcosms and macrocosm) reside and who resides within all numerals and corpus of numerals, and yet those numerals and their corpuses cannot be used to describe or derive its state, is Brahman … Thus mathematically, Brahman has and shall always remain an undefined entity …
- That who has been known by self-realization of the innermost meaning of Vedic Mahavakya (Vedic great statement), and yet the words of Mahavakya don’t know him, is Brahman …
- That who is the eternal witness of all and yet the witnessed states don’t know him, is Brahman …
- Etc., etc., …
- All these stated aspects are related to the same fact, that Brahman has and would ever remain an undefined entity, and this is even when he is realizable, but has still remained indescribable as words are absent in him, languages don’t touch him, thoughts fall short of reaching him, feelings don’t exist in him, emotions are absent in him, desires are irrelevant in him and all this is even when Brahman is the omnipresent, who has eternally remained and shall ever remain within and beyond each numeral (microcosm) and corpus of all numerals (macrocosm) …
All this is due to the fact, that the one who is perfectly non-dual and eternally non-changeful, can never be described or defined whilst we reside within the macrocosm, that is full of the ever changeful dualities of individualities, which always are present in the macrocosm … When already resting within the eternally-same, perfectly non-dual finality of Brahman, following is how it is …
- Knowledge, knower and known become one … Thus, the known and knower cease to exist in any state that is other than the knowledge (Brahman), which in turn leads to the utterly indescribable nature of Brahman as far as the dualities of different words of any language is concerned …
- Realization, realizer and realized become one … Thus, the realizer cannot describe the realization of the realized (Brahman), in any other way that is other than himself (or herself) i.e. the realizer (aspirant) … This is the basis of Vedic Mahavakya (Great statement of Vedas) where the aspirants innermost essence is the essence of allness or Atma is Brahma …
- The observed, observation and observer become one and the same witness, who itself is a perfectly detached one and is as the observers innermost essence (Atman) itself … This leads to the perfectly undefined state of Brahman, even when IT is already self-realized …
- Thus basis above, all that can be utilized as a tool for describing Brahman, is the eternity of unity of aspirants innermost essence (Atman) to essence of allness (Brahman) … i.e. Aspirants Atman is Brahman …
- And this is why the Vedic great statements (Maha Vakya of Vedas) were told by sages who had known this fact, of finality of self-realization to be none other than that of Atman is Brahman (i.e. the aspirant directly cognizes the meaning of Ayam Atma Brahma) … Such an aspirant enters into Brahmatva …
Finality of four primary dimensions of macrocosm, only refer to Brahman …
And if we see this in totality of dimensional aspects, then we also know, that which itself is within and beyond dimensional and non dimensional states, and yet the dimensions cannot reach him, until these dimensions reach their finality, is Brahman …
The finality of these dimensions are as follows …
- Dimension of time (Kaal) … Finality of time is eternity …
- Dimension of space (Akasha or ether) … Finality of space is infinity…
- Dimension of state or Dasha (of evolution and existence) … Finality of state is omnipresent …
- Dimension of directions or Disha (or paths or ways of life) … Finality of direction is omnidirectional …
- All these finalities refer to the real undefined nature of Brahman …
Absence of paths of Brahman, leads to chaotic state of speciology of a world …
And basis above is the condition of speciology of a world …
- If direction (ways of life) is not appropriate (righteous ways which lead to the finality of direction, i.e. omnidirectionality of final-results of one’s ways of life), then state of life becomes erratic or chaotic …
- When state becomes erratic, the infinite cannot be arrived and thus individualism (individualistic systems) manifests in the world …
- When individual ways of life manifest, then time, which as such is the primordial dimension of macrocosmic creation, no longer supports the speciology of that world … This is also because individualism is against the pluralistic monism of the macrocosm, within which everything exists and who simultaneously also rests within everything …
Thus, the path of knowing the real (Brahman) always begins by adopting a correct way of life (i.e. correct direction) …
And due to this reason, a correct direction is the only dimension, that is ever laid down by any Avatar or self-realized sage, because once direction (way of life) is made correct, then rest of the dimensions can reach their finality … Finality of dimensions only refer to Brahman and yet that Brahman cannot be defined in words, numerals or symbols …
The better of all available ways to correct the directional aspects in a world (ways of life of a world) is by adopting the paths which relate to infinite nature of zero or zero Infinity (or Shunya Anantah) …
And this state is such that, even when it is initially seen as zero, but eventually this zero shall be within a union to infinity, but after these two (i.e. zero and infinity) would have non-dually unioned to one another’s totality …
Infinity/Infinity = Undefined entity … The path of pristine nature (Nishkalank) …
This means that when we cut or divide or analyze ‘Our Pristine nature’ with the ‘Pristine nature that also is beyond’, then the result is an undefined state (undefined is only Brahman or Parambrahma or Absolute being) …
This as such is a state which is undefined, because in that state it is eternally not possible to differentiate our pristine nature from the pristine nature there really is within and beyond allness …
And at the same time, because all instruments which were available to us are let go prior the infinite is arrived at, thus to define or describe it is not even possible, even when the infinite is already self-realized …
And on similar grounds, the real undefined eternal nature of Brahman can only be known by analyzing any two finalities of any two dimensions … And this is what was meant by Infinity/Infinity = undefined entity, which only denotes the real nature of Brahman …
As long as any two finalities are utilized in any analysis, the finally arrived state of that analysis, would only be of Brahman, but in its utterly undefined state …
And best part is, that even within that undefined state, the aspirant would definitely know, that Brahman is what that self-realization is referring to …
Infinity/Infinity = undefined entity … Both Prakriti and Purusha are undefined …
Prakriti is a whole, full and complete self-expression, self-manifestation and self-presence of Brahman … Thus, in reality, Brahman is the one who is as Prakriti …
That which is such a self-expression, self-manifestation and self-presence, cannot be any other than its self-expresser and due to this reason, as far as the fullness of self-expressed i.e. Prakriti, stands, she is also as infinite, eternal and undefined as Brahman …
Prakriti is the eternal, pristine, original and primordial energy (power), divinity, messenger, consort (partner) of Brahman … Prakriti is also the eternally pluralistic yet monist self-expression of Brahman … Due to this, Vedic sages had laid down systems, which related to both Prakriti (Brahman’s divinity) and Purusha (Brahman) …
Thus, those systems which make mother nature deviate from her pristine state and/or don’t comply to her intrinsically pluralistic yet essentially monist ways, never end up continuing till eternity of the Makers Makings … Such systems are mostly based in individualism, which come by, stay for a while and thence when their age cycle ends, they are also gone without even a trace of them at future times …
Thus, if this discussion is used in relation to entirety of corpus of Prakriti and Purusha (Brahman), then the end result would only be that both Prakriti and Purusha would be found to be undefined entities … That which is undefined, beyond the purviews of time as it would only be found to be beginningless and endless and thus eternal …
This is why Vedas have termed Prakriti to also be as eternal as Brahman and this is even when the Vedas also state, Prakriti is not denoting the finally liberated state of Kaivalya …
And this is even when, Prakriti definitely is a path of liberation (path of Kaivalya Moksha) and thus Prakriti is the Muktimarg …
This was why Vedic sages used to meditate upon one or all of the five elements because they knew that Prakriti (mother nature) in whom the five elements (Panch Mahabhoot) reside, is a path of liberation (or Path of Moksha or Muktimarg) …
And since Prakriti (mother nature) in her entirety is eternal, so neither can her beginning be known nor would it be possible to know her end …
This is also why Prakriti in her entirety is also an undefined entity and due to this, Prakriti in her self-expressed state (and as a self-expression of Brahman) would also be known to be none other than infinite … Prakriti does not refer to the macrocosm, it refers to mother nature, who itself is the fullness of divinity of Brahman …
When the infinite (Prakriti) meets the infinite (Brahman) i.e. Prakriti Purusha Yoga takes place, then the infinite (macrocosm and microcosm’s) is what get’s manifested as an end result of this union … Same is when of Purusha and Prakriti unite … And where in their finality (i.e. finality of unioned state of Prakriti and Purusha), both are self-realized as undefined eternities …
As also, since this union of Prakriti to Purusha, is timeless due to it being prior to the stage of the origination of Maker’s Makings, so this state also cannot ever be defined in time because of the fact, that, at that the time of this union (of Purusha and Prakriti), the time itself was an undefined eternity due to the fact, that at this time, time had still not divided into its cycles (i.e. the cycle of time or Kaalchakra was absent) …
In absence of the cycle of time (or Kaalchakra), only the finality of time, i.e. eternity, was present which as such is a state that is beyond calculations and definitions as far as its reality is concerned …
Infinity/Infinity = undefined entity … Anatta and Jeevanmukti …
As a matter of fact … Anatta does not mean Anatman of Sanskrit …
During the the pathless partless path (Brahmanpath) which leads to a full, final and permanent isolation from allness (i.e. during the path to Kaivalya or Moksha), following is what happens …
- The macrocosmic states which are present within the microcosm, get absorbed into their respective macrocosmic principal states …
- The path of this self-manifestation of macrocosmic states which itself are present within the microcosm, also passes through the stage where various Siddha Sharira (Siddha bodies) … These Siddha Sharira are nothing but the ‘microcosmic attributed form (Saguna Sakara or Pinda Awastha)’ of their respective macrocosmic principal states, that itself are in an attributed formless state (Saguna Nirakara Awastha) …
- After these Siddha Bodies (Siddha Sharira) get self-manifested, they also unite to their respective macrocosmic principals and where this union is in an automatic mode i.e. the aspirant does not need to do anything more after these Siddha Sharira are self-manifested within that aspirant’s microcosm and this is what takes the aspirant beyond the Law of cause and effect (Karma Aur Karma Phala Siddhant), Law of reverse effect (Viprit Phal Siddhant) and also beyond its governing principle, (principle of interdependent origination) …
- And after this happens, the macrocosm which was present within the microcosm (of the aspirant) is no longer applicable to the aspirant … This leads to a stage where the aspirant gets isolated from the entire macrocosmic creation …
- At this stage, if anyone would ask the macrocosmic creation, about the whereabouts of that aspirant (who has passed through the stages of this discussion), then the reply of macrocosmic creation would invariably be as follows …
He was … But now he is not
And due to the reason which is subtly told in above statement, nobody can ever know such an aspirants whereabouts and which itself is because of the fact, that could be stated thus …
When all that is as Maker’s Makings within an aspirant, becomes absorbed into its own respective primordial and primary macrocosmic causes, then the aspirant walks alone, and free of allness and her each part …
And as Atman, who itself is Brahman
This statement denotes the stage of a full, final and permanent isolation of the aspirant, from allness and her each part … Thus, it denotes Kaivalya (or Moksha or Keval) …
After above statement is fully complied with during one’s evolutionary process, then it leads to a stage, where only the Atman remains visible and where that Atman is Brahma, i.e. after self-realization of this statement, then as its end result, the Yogi already knows that his (or her) Atma is Brahma …
And prior to this end result as told in above paragraph, “during the process” of merger of the Maker’s Makings that are within the aspirant, to their respective macrocosmic principal states, the Yogi also knows the fact, that his (or her) microcosm is macrocosm i.e. the Yogi knows that his (or her) Pinda is Brahmand … This fact of Siddha bodies and their respective Siddha Loka (or divine worlds or deva Loka) is already discussed in an earlier series of topics which have the header of “Siddha Sharira and Loka” …
Proceeding further …
As also a fact, that after the Siddha bodies (Siddha Sharira) of the aspirant become united and thence merged to their respective Siddha Loka (i.e. their respective macrocosmic principal states), then these Siddha Sharira (Siddha body) also become formless, just as their respective macrocosmic principal states, also are …
When this happens, the Yogi himself becomes that Siddha Loka in which his Siddha Sharira is present in its formless state …
This is the stage of self-realization of the fact, that form is formless and also a self-realization of the reverse of this statement, i.e. formless is form …
And since the entirety of Maker’s Makings are eternal, due to the fact that they are naught but a self-expression, self-manifestation and self-presence of the attributeless infinite being (Parabrahman) as the Makers Makings, so due to this reason, once the aspirants Siddha Sharira get merged to their respective macrocosmic principal states, then those merged Siddha Sharira also continue to eternally exist within those macrocosmic states …
Proceeding further …
And basis above, we shall now discuss the concept of Anatta (of Buddhism) and Jivanmukti (or Hinduism) …
Anatta … Anatta could be explained as follows …
- When a Yogi self-realizes the manifestation of Siddha bodies and also sees these Siddha bodies merging to their respective macrocosmic principals, then that Yogi eventually knows that these Siddha bodies would continue to eternally exist within their respective macrocosmic principal states …
- And if at this stage, that Yogi does not see his (or her) own final essence (Atman) to have merged to the final essence of allness (Brahman), and then if that Yogi tries to find the Atman, he (or she) would not be able to see it in its independence to Brahman …
- And this is even when his (or her) final essence is “none other than” the final essence of allness …
- In such a case, that Yogi says that there really is no Atman … This itself is because, after Atman is Brahman, then Atman ceases to exist as the Atman which it was earlier on, believed to be …
- This is the base of concept of Anatta, which means “nonness of Atman” … And this is very different from the the Samskrit Vedic concept of Anatman, which eventually means “that which is not Atman” …
- Thus, the Yogi who talks about Anatta, is the one who has known the following …
His (or her) Siddha Sharira and their respective Siddha Loka (Siddha worlds)
His Siddha Sharira have merged to their respective macrocosmic principals
So, he subtly agrees that … Microcosm is Macrocosm, Macrocosm is Microcosm
Thus, agrees on … Yatha Pinde Tatha Brahmande, Yatha Pinde Tatha Brahmande
The eternity of existence of Mother Nature (Prakriti) in her any Siddha state
He knows he is already gone because of absence of macrocosm in his microcosm
Yet, he is the is eternally ungone, as his Siddha Sharira would eternally exist
- Thus, about themselves, such ones also state as follows …
Eternally ungone, yet permanently gone
Eternally gone, yet permanently ungone
And in above statement, the words Gone and Ungone are told due to the following reasons …
- Gone is used as they cannot ever return back after their microcosm is already the macrocosm …
- And ungone is as their Siddha Sharira which are present within their respective macrocosmic principals (i.e. Siddha Loka) would continue to exist till the pending timeless and incalculable eternity that still remains of the Maker’s Makings …
Such an aspirant, who knows the originality of allness, which as such are of the macrocosmic principals (Siddha Loka) by virtue a direct cognition of his Siddha bodies merging into them (macrocosmic principals), is the one who knows allness due to seeing allness as if it were face to face with him …
And due to above stated reason, his consciousness is present in all parts of allness … Such an aspirant is the real-knower of allness due to the fact, that he has seen all primordial and principal states of allness, as himself (i.e. as his own Siddha bodies, but in their formless states) …
Such an aspirant is a Buddha (i.e. one whose knows allness, and that too, through a direct cognition and as if allness were face to face with him) …
- And yet that aspirant, has still not directly cognized the fact, as was stated earlier on and as follows …
When all that is as Maker’s Makings within an aspirant, becomes absorbed into its own respective primordial and primary macrocosmic causes, then the aspirant walks alone, and free of allness and her each part …
And as Atman, who itself is Brahman …
Proceeding further …
Jivanmukti … Jeevanmukti could be explained as follows …
During the path of Jeevanmukti, which denotes naught but Kaivalya Moksha (i.e. a full, final and permanent isolation from allness and her each part or in other words, Keval or fully liberated state), the Jeevanmukta passes through the following stages …
- His (or her) Siddha Sharira are self-manifested (Just like a Buddha, as discussed above) …
- His (or her) Siddha Sharira have also merged to their respective macrocosmic principals (Just like a Buddha, as discussed above) …
- But at the same time, because that aspirant has not consciously cognized this merger of his (or her) Siddha Sharira into their respective macrocosmic principals (Siddha Loka), so he (or she) doesn’t know the fact, that a Buddha knows and was told earlier on as follows …
Eternally ungone, yet permanently gone
Eternally gone, yet permanently ungone
- And in absence of above stated direct cognition (or his or her Siddha bodies or Siddha Sharira, into their respective macrocosmic principals or Siddha Loka), that aspirant only sees the finality of self-realization, which as such is of the fact, that his (or her) own innermost essence (or Atman) is none other than the innermost essence of allness and her each part (i.e. Brahman) …
- Thus, such an aspirant knows that his Siddha bodies are merged to their macrocosmic principals (Siddha Loka) and sees them as dissolved in them instead of being present as Siddha bodies in their respective macrocosmic principals … So, he detaches from these Siddha bodies, as once you see them dissolved, they are no longer yours …
- And when above bullet point comes to fore, then it also denotes the stage, where even when that aspirant’s “microcosm is macrocosm (i.e. the aspirants Pinda is Brahmand)”, but yet due to its (microcosm of aspirant) dissolved state, only the Atman remains valid for that aspirant … Thus, such ones also say, macrocosm is not eternally applicable and only Atman is eternally applicable …
Incompleteness of present day Buddhist and Hindu concepts …
Proceeding further to above …
Now we shall discuss the duality and incompleteness of both completely these discussed non-dual concepts and just as it always is during Kaliyuga and due to the influence of degenerate and ignorant ways (that also come by during any Kaliyuga) …
- The one who self-realized Anatta as told above, knows his Siddha Sharira and knows knows these Siddha Sharira are unioned state, to their respective macrocosmic principals … And yet that aspirant does not self-realize the fact, that after the macrocosmic states which were within his or her own microcosm (i.e. as all Siddha Sharira, which denote macrocosm within the aspirants microcosm only) are already absorbed into their respective macrocosmic principals, then what remains is the attributeless Atman, who as such has been the witness of whatever that aspirant has self-realized and where that Atman itself is Brahman … So in absence of knowledge of Atman as Brahman, when he tries to see his own Atman, he doesn’t find it … This is what was told as nonness of Atman, or Anatta … And this itself is because, of the fact, that, when Atman is Brahman, then how can it be found independent from Brahman … And this itself is due to the basis ignorance of what is told below …
Since Atman is Brahman … So …
To know your Atman … Know it as Brahman
To know Brahman … Know it as you own Atman
One is known from the other … There is no other way
- Thus, the one who self-realizes the concept of Anatta, is the one whose Atman is also merged to Brahman, but he (or she) has not directly cognized this fact …
- And within the self-realization of what is termed as Anatta, this absence of a direct cognition of Atman as Brahman, is even when, that aspirants Atman is also none other than Brahman …
Now, basis above is arrived the definition of Anatta, just as was told by the revered Gurudeva of my previous transmigrated incarnation (i.e. incarnation that is arrived by adopting the path of transmigration of soul) and whom this world addresses as Buddha Gautama …
- Anatta is that state of Atman, which has already merged to Brahman …
- After merger to Brahman, Atman is no longer visible as Atman because of the fact, that it can only known as Brahman … This is how Atman has always been, but was not visible so till now, due to it being enveloped by layers and layers of illusion and consequent ignorance of the aspirant to this fact (i.e. Here the word, ignorance means Abuddhata) …
- Thus, after the entire macrocosm which was resting within the aspirants microcosm, is already merged to its respective macrocosmic principal states, then the Atman, intellectually shines forth, but as Brahman …
- Thus, after the merger of microcosm to macrocosm, whose path itself is of the macrocosmic states (which are within the aspirants microcosm) merging to their respective macrocosmic principals, then Atman is what alone remains valid for that aspirant and where that Atman is Brahman …
- At this stage, when Atman is already Brahman and this is also all that remains valid for the aspirant and which itself is due to the fact, that all the rest which includes the entire macrocosm become invalid for that aspirant (as after macrocosm which was within the aspirant, becomes absorbed into its own macrocosmic principal, then the earlier macrocosm can never remain valid for that aspirant), then if that aspirant would try to see his (or her) own Atman, as Atman, then that Atman would never be found by him … This absence or nonness of Atman, is what Anatta means …
- And the reason for this nonness of Atman, is also due to the fact, that how can anyone find his (or her) Atman, what that Atman is already Brahman … Thus, in such a stage, if one would try to find the Atman, as Atman itself, then because that Atman is already Brahman, that Atman would never be found …
- Thus, at this stage, unless Atman is known as Brahman, only Anatta which means “nonness of Atman”, would be self-realized …
- And this is the basis of the entire concept of Anatta …
Anatman is not Anatta … Stupidity of Hindus and Buddhists …
As a matter of fact …
- The Sanskrit word of Anatman means “That which is not the Atman” … This refers to all that is not Atman (Sat or Truth) …
- And the word Anatta means … “Nonness of Atman” … This refers to that stage where Atman is Brahman and thus Atman cannot be found in its independence from Brahman …
And now, basis all above we shall discuss the stupidity of humanity of those times, when they divided the pluralistic monist yet the non-dual Dharma into two religions, just on basis of their misunderstanding of the entirety of the path of liberation, and as subtly discussed below …
- The knower of Anatta … Fails to appreciate the finality of self-realization which as such is of Atman as Brahman, and not Atman being anything independent of Brahman … And this failure is even when, his (or her) Atman definitely is Brahman …
- The knower of Jeevanmukti … Appreciates the finality of self-realization, that Atman is Brahman, but fails to appreciate the intermediary path where the macrocosm which itself was within his own macrocosm, has already merged to the parental macrocosm and shall continue to eternally exist as the macrocosm … And this itself is against the basic fact, that nature is also as eternal as the absolute being, which is also stated in the texts of that Jeevanmukta (i.e. Vedas) …
Thus, basis above, we shall now discuss the essential misinterpretation of these two concepts, even when they in fact are fully related to one other … And I tell this as the one, who in his last transmigrated incarnation, also was a student of Gautama Buddha, and who had gone to Gurudeva (i.e. the Buddha Avatar) when he was just a little boy of less than 7 years old and whom Buddha had named such, that it meant “Friend of allness” …
- Followers of concept of Anatta … Have made the biggest stupidity that was ever made during entire history of humanity, by not appreciating the final reality of any self-realization, which as such is told in all Vedic Mahavakyas and as the truth of “Atma is Brahma (or Atman is Brahman) … And thus, they have tried to find the Atman as Atman, even when in the reality of Atman, that Atman is none other than Brahman …
If we try to see something, which that thing is not, then how can we find it in any state, which is not of its reality … This is because in such a case, we would only see the non-reality of it, which as such is denoted by the concept of Anatta (Nonness of soul) …
As also, if we try to find it in its state, in which it is not, it has never been and cannot ever be, then would only find its Not’ness, in lieu of its reality of Is’ness …
This Not’ness which relates to the stage of trying to know Atman as Atman, is the basis of concept of Anatta …
And this concept of Anatta is proving the wrong approach of seeing the Atman, because Atman is never self-realized in its individuality, as Atman, as it can only be self-realized in its entire fullness, as Brahman, just as was told in Mahavakya of Vedic lore …
What nonsense is this, that you accept the path to the final, but reject the final …
- How can you accept the path to the final without appreciating the final …
- How can you accept the path to the final (i.e. Muktimarg or path of final emancipation) which itself passes through emptiness of allness (Shunyata) and still reject that that final (Kaivalya) …
- All this translates as accepting Bhadra (i.e. Shiva, the final) and rejecting his own divinity (i.e. Bhadri) … Or in other words, accepting the sunlight (path to knowing the final) without accepting the sun (final) …
- Utter nonsense …
Proceeding further …
- Followers of concept of Jivanmukti … Have also committed a great stupidity by not appreciating that their own Siddha Sharira, when already merged to their respective macrocosmic principals, would continue to exist till the pending unfathomable eternity of Mother Nature (Maa Prakriti) …
And irrespective of what they may believe in, since nature itself is eternal, so their Siddha Bodies which have merged to their respective macrocosmic principal states, would definitely be existing till eternity, even when they would never return back to any of the gross, subtle or divine realms as always is the case, when these Siddha Bodies (which denote the macrocosmic presence in the microcosm of each aspirant) get absorbed into their respective macrocosmic principal states …
This is a classic case, where the finality (or Atman as Brahman) is accepted, but the intermediary stages of evolution which led to that finality, are rejected …
What nonsense is this, that you accept the final but reject the path to that final …
- How can you accept the final (Brahman) without appreciating the path to Brahman (Brahmanpath) …
- How can you accept the final (Atman) without appreciating the path to that final (Atma Marg or the path of “Myself Within Myself”) …
- How can you accept the final (Mukti or Moksha) and still reject the path to that final (Muktimarg or Path of Kaivalya) …
- How can you accept the final (Purusha) and yet reject the path to that final (Prakriti) …
- All this translates as accepting Shiva (final) and yet rejecting his own divinity (Shakti) …
- Above also translates to, accepting the Sun (final) without his own divinity (sunlight) …
- Utter nonsense too …
Proceeding further …
Thus, basis above, it is very clear, that, “in their present state” these two main concepts of evolution and liberation, have somehow missed out on wholeness of evolution and its process by not accepting the finality in its wholeness, fullness and completeness …
Thus as far as the path of liberation, stages of liberation and finality of liberation, are concerned, as of now and in their present states, both are incomplete and this is also why, both are also explicitly and/or implicitly seen to be cyclically chaotic, even when this was not why these two were manifested on this plane of existence and were to be as the path to finality itself …
But during the presently running Kaliyuga and due to the effects of Kaliyuga, because the self-realized, all-realized ones and “Devi and Deva” went into their hibernation (from sounds of human civilizations) and thus the other-wise ones (i.e. those who portray themselves as wise, even when they really are not) began taking over these two great philosophies, these two philosophies reached their present incomplete state, as far as their interpretations (by these other-wise ones) go and this is even when these two philosophies were not meant to be so …
Thus, this incompleteness itself is due to the effects of the currently underway divine degenerate age cycle (Kaliyuga) which as such is an age of incompleteness, including of the fullness of knowledge, that eventually relates to entirety of allness (Mother nature or Maa Prakriti) and its self-expresser (Brahman) …
And this deviation was because of the fact that during every Kaliyuga, the aspirants who portray themselves as knower’s of finality, are mostly those who really have not known it through their direct cognitions …
And when such ones rise to power, then they only cause divides, including of concepts of real and its Dharma, that essentially is the undivided since the timeless eternity and shall also stay so, till fathomless eternity that still remains of the supreme genius, as only is of the Makers Makings …
Three types of humans …
Now we shall discuss three types of humans as far as knowledge of reality is concerned … And also discuss their effects, which always come by, during every Kaliyuga (divine degenerate age cycle) …
- The Wise ones … These are those who have known it all and that too through their direct cognitions … They never distribute their knowledge to the masses, because they already know, that since their knowledge is of a very high order that relates to the “duality and non duality” and also to “duality of non-reality and non-duality of reality”, in addition to relating to that which is the “perfectly non-dual real”, so it can only be transferred to an aspirant, who is an appropriate vessel to hold it in such a way, that can preserve its pristine nature (i.e. keep it uncorrupted) … Thus, such ones don’t have many disciples or followers and as far as reasonably possible, they mostly stay away from the severely deviated and thus degenerate sounds of human civilizations, that always are manifested within any Kaliyuga …
- Not-wise ones … Or the becoming-wise ones … These are those, who know that they still have not attained to the state of being the wise one … And since they are honest in their approach, so they actually are those who are the becoming-wise ones i.e. ones who would be wise ones in a near of distant future, which could be during their present or even a further incarnation(s) …
- Other-wise ones … These are those who portray themselves as the wise, even when they really are not so … They are very convincing in talking, they make lot of disciples, they make business of Dharma and also its root i.e. Yoga Tantra, they may or may not wear robes of renunciation and if they do then it is only for gaining disciples due to their business of Dharma and Yoga …
Continuing with above bullet point of other-wise ones … Thus, in their inner cores they know they are still not complete, but because they are naught but businessmen as fraudsters, who preach renunciation even when they travel in most expensive cars, hold Upadhi’s (connotations as Yoga Guru, Dharma Guru, Lama, Sadhguru, Sri Sri, Paramhamsa, Avadhoota, Mahamandleshwara, Shankaracharya, Jagadguru etc.), yet they in their inner cores are only looking for material and/or immaterial gains, which definitely is against the path of a mendicant, renunciation and also against the basis of Guru Tattva (essence of a Guru) …
Continuing with above paragraph … Thus, as ignorant as they are of the direct-cognition of the final-reality, so are ignorant their disciples and followers … Thus, neither do they enter into final-liberation, which as such is of Karmateet Mukti, that also includes the aspects of Gunateet Mukti, Kalateet Mukti etc., nor do their disciples attain to it … And to make themselves accepted, they also support and even embrace the deviated politics and other corrupt systems of Kaliyuga, which in turn makes deviation in politics and other systems acceptable and thus in the longer run of time, such one’s only end up expanding the effects of Kaliyuga, in lieu of what should have been as reduction of degenerate effects in the world … Thus, as such ones increase and get accepted within the world, the world also becomes more and more ignorant of the real … And thus incrementally chaotic …
Continuing with above paragraph … During Kaliyuga and due to the degenerate effects of Kaliyuga, these other-wise ones always rise to fame and power in human societies … These are also the ones who if risen to the top of a religious hierarchy, misinterpret and thus end up laying down misinterpreted and thus deviated concepts, which itself are based upon the original correct concepts, that were told by an earlier wise one … The concept of Buddhism as a separate religion, is a proof of this fact and so is its root concept of Anatta as is discussed here …
Proceeding further …
Basis all above, we shall now discuss the reality of this term of Anatta, which was used by my Gurudeva of previous return back to this world, and whom the world reverently addresses as Buddha Gautama and also as Buddha Avatara …
In reality, Anatta denotes that Atman, which is Brahman (infinite)
Thus Anatta, denotes the essence of all Mahavakya, where Atma is Brahma
Anatta denotes Atman Infinite (Brahman) … Does not denote nonness of Atman
Anatta is nonness of Atman, as individual Atman … Anatta denotes Infinite
And nonness of Atman as Atman, is only when Atman is the infinite Brahman
Thus, when Atman is Brahman, Atman is not seen as singular Atman
And thus, in such a case, nonness of Atman, as Atman, is seen … Which is Anatta
All above only denote the Vedic reality … Of Jeevanmukti … Of Atma is Brahma
Proceeding further …
And I tell this as a student of Buddha Gautama, but during my last transmigrated incarnation … After becoming a student of Gurudeva Gautama Buddha, he had renamed me through a name, which means “Friend of allness” … Who later on came to be addressed as a Bodhisattva, which actually means, an aspirant whose very subtle yellow colored Buddhi (Knowledge) is based in the very subtle white cloud like state of Sattva, that is also reflected in his own consciousness orb (Chitta) of the causal body (Antahkarana Chatushtaya) … This state of union of Buddhi and Chitta, is what Bodhichitta means and which itself is the higher of all states of Mahayana (in fact, what is told as Mahayana, the great vehicle, is the same as what earlier on was told as Devayana, the vehicle of Deva, vehicle of divinities or vehicle of divine beings) …
And the same student of Gurudeva Buddha Gautama, was also the one, who after receiving the knowledge transfer from Buddha, came to be known as a Maharishi, whose name in English also meant the same as what was granted to him by his Gurudeva (Buddha) … Thus, that Maharishi was also addressed by a name which meant, “friend of allness” …
Thus, in my past transmigrated incarnation (i.e. an incarnation that is arrived by adopting the path of transmigration of soul or Parkaya Pravesh, I have been of both the Buddhist and Hindu lore’s …
And this is even when, in my every previous transmigrated returns, I only was of the Vedas …
Being the student of Gurudeva Gautama Buddha was to comply to and thus fulfill one of the requirements of Gurudakshina of Brahmarishi Vishvamitra, when I was his that student, who later on came to be addressed as Trisanku … About these aspects, I have already discussed in some previous topics, so it’s pointless to repeat that same discussion here …
Present day Buddhist and Hindu concepts … Stupidities of present times …
Here we shall discuss the stupidities of present times with relation to the incompleteness of present day Buddhist and Hindu concepts of finality … And this incompleteness is even when, these two were not meant to be so, by those great sages who had laid them down in this world system …
- Buddha … Buddha is meant as that high sage, who thought has self realized his Siddha Sharira (and subtle body or Sookshma Sharira) merging to their respective macrocosmic planes, but has not directly cognized the fact that Atman is Brahman … Thus, when he searches for his Atman, as Atman, even when his Atman is Brahman, he does not find it … And thus, he says, there is no Atman, which itself is the concept of Anatta …
- Jeevanmukta … Jeevanmukta is meant as that high sage, who though has known that Atman is Brahman, but has still not appreciated the the path to it, which as such is the condition of merger of his Siddha bodies to their respective macrocosmic principals … Thus, he doesn’t believe in macrocosm and calls it untrue in the finality … And this is even when his own Vedas say, that everything (including the microcosm and macrocosm) is naught but a self-expression, self-manifestation and self-presence of the supreme being (Parambrahma) from whom all originate and to who all proceed …
But in reality, during my earlier incarnations (and also those further incarnations that were had through adopting the path of transmigration of soul, just as it has been this time around) this is not how it was … I say so because, at those long gone and forgotten times, both these concepts were a part of Dharma …
At those long gone and forgotten times as were of my much earlier incarnations (and also incarnations that were had by the path of transmigration of soul or Parkaya Pravesh), sages used to be termed as self-realized, all-realized after they had known both these aspects i.e. known the path and finality of that path …
Thus, the stupidities of present day concepts could be told as follows …
- Buddha is that high sage who doesn’t know (and/or appreciates) Atman is Brahman, even when he knows allness of Maker’s Makings, which itself are nothing but a self-expressed, self-manifested, self-present state of Brahman …
- And Jeevanmukta is that sage, who doesn’t know (or/or appreciates) that his own Siddha bodies (which denote the macrocosmic states that itself are present in his own microcosm) … This is even when, his own scriptures say, microcosm is macrocosm (i.e. Pinda is Brahmand) …
How very stupid of present day protectors (propagators) of Hinduism and Buddhism …
And this is even when what is told at present times, is not how my Gurudeva of previous incarnation (Gautama Buddha) had told …
As also, since I have many a times been the latter type of sage, in addition to being one of the 84 Siddha’s (who are also addressed as Mahasiddha in Buddhist lore), so I know even the interpretation of the latter category is also not correct …
Now basis above, know this loud and clear …
- Buddha’s way is the primary way … As through Buddha’s way, one knows allness, just as it were face to face with us …
- End path and realization is of the Jeevanmukta (i.e. Way of Vedas) …
- Both ways are related to each other, like younger and elder sibling … And I say so, as they both belong to the same Dharma (Sanatana Dharma) and that to, as eternal siblings of Sanatan Dharma …
Infinity/Infinity = undefined entity … The real nature of Atman …
Everything is a self-expression, self-manifestation and self-presence of Brahman …
Thus in reality …
- Only Brahman exists as all, who itself is within all and all also reside within it …
- And since Atman is Brahman, thus in the same reality, only the Atman exists as all, who itself is within all and all also reside within it …
That Atman, who itself is Brahman infinite, is the attributeless, the innermost essence of all and who is as a fully isolated (detached) witness of all …
From Atman, who itself is Brahman, everything self-originates as its own self-expression and to who everything proceeds …
And this is also such that, irrespective of the paths (or ways of life) that anyone may take and during any of the triple times, everyone, everywhere and everything is ultimately proceeding to the same Atman, who itself is Brahman …
Thus basis above discussions …
- Atman, who itself is Brahman … Is the original source of all …
- And Brahman, who itself is Atman … Is the final destination of all …
This is as the part always moves to its own fuller whole, who itself is Atman, that itself is Brahman …
And on similar grounds, the drop always moves towards the ocean, microcosm always moves towards the macrocosm … And once all the parts have returned back to their own respective fuller wholes, then finally is arrived the stage of self-realization of Atman as Brahman …
Proceeding further …
But because Brahman is undefined yet realizable, so even after the Yogi has already known, that his (or her) Atman is Brahman, yet that Yogi cannot fully describe it … This fact was told by Vedic sages as follows …
Those who know it, and believe they know it fully, have not really known it
Those who have known it, and believe they don’t know it, are real knower’s of it
This is what is the real nature of Atman, that you can know it, yet not fully and this is even when, you are IT ITself …
And this itself is due to the undefined component that in this discussion is subtly stated as Infinity/Infinity = undefined entity …
Thus basis above …
- Atman is exactly as Brahman, who eventually is self-realized to be just as what was discussed in the earlier topic of “As It eventually became” …
- And yet in its eternal originality, it stays just as how it was discussed in another earlier topic of “As IT originally was” …
This is the real nature of Atman, who itself is Brahman, and this is all that could be told or communicated about this fact …
And yet there is also that component of this knowledge, which remains untold, not because it is not known, but because there is an un-definable component to it, to whose description, no word or language can ever reach … This limitation is due to the following reasons …
- Finite (microcosm and macrocosm) cannot describe “That, who itself is the infinite” …
- Attributed state of languages cannot define that, which is attributeless …
- This is a hard fact, but true as far as fullness of description of Atman, who itself is Brahman, stands across the triplicity of time …
- And this is why IT has always been referred through Mahavakya (Great statement) of Vedas …
As also, because, the finite (microcosm) itself is the self-expressed state of the infinite (Atman), as far as its innermost essence is concerned and which itself is the innermost essence of allness (Brahman), so the finite cannot describe the infinite …
Thus, within all descriptions that are ever given by any finite (microcosm or aspirant or any sage), there always is an undefined component of the infinite …
The infinite can only be described when already stationed in the infinite and this is also such that, the study infinite (Brahman) through the infinite (Atman), is leading to nothing by the verification of what earlier on was told as … Infinity/Infinity = undefined entity …
This state of being an undefined entity in its fullness of knowledge based aspects, is also the basis why Sages and knower’s have have thus told …
- Who has known Atman … Who knows Atman, take me to that sage …
- Nobody has known Atman in its fullness …
- Who has known Brahman … Who knows Brahman, take me to that sage …
- Nobody has known Brahman in its fullness …
- To know Atman … Be as Atman … A sole and detached witness of all …
- Knower of Atman … Is only Atman …
- To Know Brahman … Be as the undefined Brahman …
- Knower of Brahman … Is Brahman …
- Thus … Atman is Brahman … Know Brahman thus … Know Atman thus …
- Since after this, nothing more is required to be ever known, so after this self-realization, the sage must rest for the pending time span of his (or her) incarnation …
- And thus, such a sage keep quite on his self-knowledge, unless other-wise dictated (i.e. instructed) by his (or her) Guru or deity or by the call of his already extinguished and thus earlier ‘destined merit (Prarabdha Karma)’ for that incarnation …
Rounding off this discussion on Infinity/Infinity = undefined entity …
Thus is a self-realization that irrespective of being apparent as a separated state from the infinite and continuing existence as an apparently finite or limited state (individuality), everything and everyone has ever continued as the infinite, as far as their innermost essence (Atman) is concerned …
Above describes the innermost essence of all parts of allness (i.e. Atman of all parts of microcosm’s) which itself is the final essence of allness (Brahman) and this essence has never changed from what it eternally is … As the eternally undefined attributeless (Nirguna) and infinite (Ananta) …
Proceeding further …
As such, to conclude this discussion, when we divide or cut or analyze the infinite (undivided partless origin) with the infinite (apparently originated part) that is within us, then we arrive at a undefined state which as such is the same state of “The Being there only is (Brahman, Parambrahma, Absolute) … And which as such becomes the state of “Brahma Stithi (residing within an eternal union to the Absolute)” …
This state of “Brahm Stithi” can even be attained while alive, but such a state is only arrived at by very few and rare aspirants, especially when we consider the timelessly long time spans as are of the entirety of beginningless and endless existence of the Makers Makings …
Anatman and Anatta … Unity of Atman and Brahman, and Ayamatma Brahma …
My Gurudeva of preceding incarnation (Buddha Gautama) never told anything wrong regarding the final state being of Anatta … And neither did the much-much earlier Vedic seers say anything wrong regarding Atma …
I say this as I have been a part of both these paths during my own history of multiples of returns (Mostly by adopting the paths of transmigration of soul or Parkaya Pravesh) to this multi-universe, and which include those multiples of returns to this tiny world system, across the currently underway Brahma Kalpa … By present “Brahma Kalpa” I mean the current day time of creator, which has a time span of 4.32 billion human solar years, as per middle unitary value of time (or the middle time units) as are of the axial precession of earth’s axis …
The differences of languages of these two differing times (i.e. earlier Sanskrit and later Pali language that was used by Buddha Avatara), is what led to a state, where due to different words, which in fact were relating to the same truth, their meanings got interpreted differently and also misinterpreted …
And this in turn led to the the first division in Sanatan Dharma during this Kaliyuga … This division is what we know as Hinduism and Buddhism and which itself was effected by the other-wise ones who were in power during that earlier stage of progress of this degenerate age cycle …
Proceeding further …
A major confusion was which led to the above stated division was due to the term ‘Anatta (nonness of soul)’ of Buddhism and which further led to a confusion vis-à-vis the Sanskrit term of ‘Anatman (That which is not the soul)’…
Anatta refers to the same state which is stated through a Mahavakya of Vedas and is told as “Ayam Atma Brahma, which means This (soul) is That (Brahma or Absolute) or in simple words, this also means as, This is That” …
Proceeding further …
This part explains the greatest fault of human history during the last 5000+ years of progress of the currently underway divine degenerate age (i.e. Kaliyuga) and I say so because this fault is what led to later the division of Hinduism and Buddhism out of the united condition of Dharma, that was prior to this stage of time (when division took place and gradually progressed to its present state) … And where this division was only due to the fault of the other-wise ones, who were in power (religious, political, economic, social power) at those sad amongst all times …
All this division itself was due to the fact, that neither party held any direct cognition of the path of progress, during and after the self-realization of the Mahavakya of Ayamatma Brahma, which literally means as “This Is That” and thus is finally refers to the state of “Atma is Brahma” …
Now read this very carefully as it describes greatest fault of present Kaliyuga …
When in self-realization of Ayamatma Brahma, then ‘This (innermost essence of aspirant or aspirants Atman)’ is found to be ‘That (innermost essence of allness or Brahman)’ …
In such a state (as discussed in above paragraph) … Following is what would be found by that aspirant …
- ‘Thisness’ of the earlier believed “This (or Atman)”, ceases to exist for that aspirant …
- Thus, is the base of self-realization of that which was told as Anatta (which means as “nonness of soul”) by the Gurudeva of my previous transmigrated incarnation, i.e. Buddha Avatar …
Notes to explain the various facets of above bullet point:
- This is because, when “This Is already That”, then “This (or Atman)” is no longer independently (or individually) seen by that aspirant …
- The absence of Individuality of “This (Atman) from That (Brahman)” is what leads to an absence of “This (Atman)” for such an aspirant … Which itself is because of the fact, that, the earlier This (Atman), is only seen as the present “That (Brahman)” by such an aspirant who has self-realized what was told through the Vedic Mahavakya of Ayam Atma Brahma …
- When “This (Atman)” is already found to be none other than “That (Brahman)”, then it is also the stage, where for that aspirant, “This (Atman)” ceases to exist in its individuality and yet “This (Atman)” is existent, but it’s existence is only as “That (Brahman)” …
- As such, at this state, if we see the earlier believed “Thisness of This”, then it is found to be missing and would thus be believed to be a falsity … Or in other words, the aspirant says, that “This (Atman and its concept) was a falsity and thus in reality it doesn’t exist … This is the stage, where that aspirant believes in nonness of soul (i.e. nonness of individuality of soul as was earlier believed) …
- This stage is what was told as Anatta (nonness of soul) and it thus denotes the stage, after the Atman (i.e. “This” of above Maha Vakya) becomes one with the Absolute (That or Brahman) itself …
- Thus, Anatta literally and by experience only refers to the much earlier told Vedic great statement of “Ayam Atma Brahma, which means, This (soul) is That (Brahma or Absolute)” …
Thus in reality, what was meant by the term Anatta of Buddhism, was not Anatman of Samskrit lore (Vedic lore) …
The word Anatta was used by Gurudeva, only to denote the absence of independent existence of Atman from Brahman, i.e. nonness of individual existence of Atman as Atman, because of the root fact that Atman itself is Brahman …
So, Atman cannot be known as Atman, but it can only be known as Brahman … But this also is just as was told by the much-much earlier sages of Atharvaveda, and through the Vedic Mahavakya, of Ayam Atma Brahma, which means … i.e. This (Atman) is That (Brahman) …
But sadly, after Buddha had left to his Nirvana (Parinirvana), because this world was taken over by other-wise ones (this always happens during every Kaliyuga), who also portrayed a different aspect of this word (Anatta) so as to ensure their control over the believers of the way that was established by my Gurudeva (Gautama Buddha’s way), so Dharma got divided into two major fractions that we now see as Hinduism and Buddhism …
Well, “divide and rule” is not an original concept of East India company, but it has its roots way beyond the time span when East India company came and occupied India …
In fact, during the current Kaliyuga, most of the leaders of this planet have been either implicitly or explicitly, but diligently following this concept (or Divide and rule) so as to ensure their personal gains …
But at the same time, this is how leaders of every sphere of life, always are during any of the degenerate ages (or Kaliyuga) …
How to avoid future problems like the one discussed above …
And whenever in doubt about anything which is leading to or could lead to divisions of ways of life, then such an aspirant should always recall the Vedic statement as written below …
Ekam-Sat Viprah Bahudaha Vadanti
The truth is one, but sages call it by different names
And all walk to the same truth, but through different ways
And as a matter of fact, which I know due to my multiples of returns to this world … This is what I can say …
Name and path is all that changes across time
As the final truth remains same … Just as it has ever been … And would ever be
Continues …