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As IT originally was …

We shall proceed further, but with a prior salutation to the Absolute (Brahman or Parabrahman) who is within and beyond each aspirant and who as such is discussed here …

 

 पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते 
 शान्तिः शान्तिः शान्तिः 

 

AOM poornnam-adah poornnam-idam poornnaat-poornnam-udacyate

Poornnasya poornnam-aadaaya poornnam-eva-avashissyate ॥

AOM Shaantih, Shaantih, Shaantih ॥

 

AOM, That (Absolute) is full, This (microcosm and macrocosm) is also Full,

From fullness (of That) comes fullness (of This),

Taking fullness from fullness, fullness alone remains.

AOM Peace, Peace, Peace.

 

 

As IT (Brahman) originally was … As It was prior to original origination of Maker’s Makings … 

Read this part very carefully, as it builds a solid base for all later discussions upon the Maker’s Makings

Prior there was anything as the macrocosmic creation or her microcosm’s only IT or THAT (i.e. the Absolute) who was resting within IT’s own-independent, ever-same, partless-omnipresent, pathless-omnidirectional, timeless-eternal, all-detached-activity and who itself was the attributeless infinite being (Nirgun Nirakaar Brahm) was all that was existent …

At this time IT was existent as the undefined yet the singular perfectly-non-dual and thus the real one and this is exactly how IT has continued ever since, within each microcosm, the macrocosm and beyond these two …

 

As IT (Parabrahman) originally was … Conditions of that time …

At this time, there was neither the mind nor knowledge nor any division of vitalities (Vital energies) nor any hierarchy of gross or subtle nor any duality of apparent truth and known untruth nor even the non-realities of perceived- goodness or apparent-badness because at that time, IT by Itself was all that was existent and thus IT itself was beyond these dual natures … This was due to the fact that IT only existed within IT’s own eternal state, that itself was of being “Itself within Itself” …

At that time there was nothing like a fractured state (or individuality) of dimensions (i.e. time, space, directions or paths to the Absolute and states) … Thus there was an neither an individuality of time and its cycles nor individuality of space and its cycles (or expansions and contractions) nor individuality of directions and their cycles (or cycles of paths to the reality) and even the individuality of states and their cycles (i.e. cycles of gross or subtlety or originations and dissolutions respectively) were absent at the time which is being discussed here …

At that stage which is discussed here, the dimension of time was of timeless-eternity, the dimension of space was of undefined-infinity, dimension of direction was of pathless omni-directionality (i.e. all roads lead to the same home) and the dimension of state was of partless-omnipresence …

At this time there neither was any of the Gods nor any Satan’s nor were their heavens or hells even existent … IT was all that existed “itself by Itself” at that time …

At those timeless-partless times, IT was all that was resting within IT’s own supreme-detachment which also was to Itself, within Itself, by itself, through itself and of itself, because at that time which is being discussed here, there was none other than IT …

And thus at those timeless times which were prior to the stage where anything like the macrocosmic creation was self-originated, IT by itself was the Supremely-isolated-Hermit (Param-Sanyasi) who rested as the ever-all “by Itself and within Itself” alone and thus the eternally independent one … Thus IT was all that was existing within IT’s own fullness (Param-Poorna) of supreme-hermitage (Param-Ashram) as was of IT’s own attributeless infinite fullness of allness and where IT’s own allness itself was of IT’s own omnipresent, infinite, timeless, omnidirectional, omnipotent and yet a perfectly detached state of attributeless-ness … Thus was that Supreme being who existed no other than a Poorna-Sanyasi (Complete-Renunciate) and the Param-Sadhu (Supreme Hermit) … And as IT then was, is how IT has ever continued since those undefined yet realizable timeless-times that were prior the Maker’s Makings were self-emanated from within the same Absolute …

At this time, IT was all that existed within Itself, by Itself, through Itself and as the only-existent and the complete-one …

At that time, IT only was as IT’s own-eternal-self which as such was the self there only was as the supremely-detached witness (Param-Sakshi) who itself was witnessing the undefined yet realizable allness of IT’s own Absolute-fullness, as there was none other at that time …

This is how IT has ever continued from this timeless thenness of itself and this is how IT shall be continuing until the unfathomable thenness as is yet to be of any distant future, for IT is the eternally changeless one whom the Vedas address as the attributeless infinite being (Nirgun Nirakaar Brahm) +++ and IT is also the same whom the later knowledge systems have variously addressed through various terms as were adopted at various times of human history … Thus IT eventually is all that is referred to within all these knowledge systems …

+++ The Vedas use the phrase of “Nirgun Nirakaar Brahm” for referring to IT … The word Nirgun means attributeless and the word Nirakaar means formless … But when these two words i.e. attributeless and formless” meet each other just as it has been stated within the above Vedic phrase, then the formless only means the Infinite … Thus the correct interpretation of the Vedic phrase of “Nirgun Nirakaar (which is also another name of the same Brahman)” is “Attributeless Infinite Absolute being” …

As this time, IT was all that was resting within its own omnipresent, omniscient, omnificent, omnicompetent, omnidirectional, omnipotent and the unifarious singularity as was of the eternal-omnium (i.e. universal yet singular path that exists within all paths that ever are) of IT’s own innermost reality … And this itself was whilst IT stayed within those unlimited and undefined omniranges of IT’s own singular yet neither form nor formless, infinite-attributeless-ness as was of IT’s own eternal timeless-allness … This is how IT originally was and this is how IT ever is realizable whenever any aspirant enters into the last pathless-partless path which itself is entered only after the aspirant begins walking in the essence of the statement “Itself within Itself” …

At that time, there was neither any dual nor the non-dual, because at that time even the dualities of dual and non-dual were non-existent due to the absolute-singularity that only was of the Supreme Being … Thus at that time, IT was the only one existent and was existent as the one who neither was dual nor non-dual and thus was the perfectly non-dual real one, who “by Itself” was all that was existent “within Itself” at the stage of our discussion …

Read this paragraph very carefully as it describes IT in its reality as the eternal self-luminous one (Swa Prakash or Swayam Prakash) who illumines all, but Itself due to the fact that IT by Itself is only known by walking the path of “Itself within Itself” and thus IT cannot be known separately from Itself … At that time, there was neither an aspect nor attribute nor any macro-element nor any vibration nor any light nor even the non-light nor any being who as separate from IT, as only the attributeless infinite who by Itself was the self luminous that illumined allness of Itself, by Itself, but Itself, was all that was existent …

Though this path shall be detailed in a later topic, but I couldn’t have missed it here, so this is how it is … To arrive at the stage of self-realization as is described in above and below paragraphs of this topic, the aspirant has to commence walking within the essence of the statement “Myself within Myself” and thus such a true aspirant also begins “walking free of allness and her each path” because the path of the “self of all that ever is” is of the omnipresent fullness within which “allness of Maker’s Makings and her each part” itself rests … This itself is whilst continuing within the essence of the statement “Inward a Shakta (i.e. an aspirant who follows the path of Maa Shakti), Outward a Shaiva (i.e. an aspirant who follows the path of Lord Shiva) and in the world a Vaishnava (i.e. an aspirant who follows the path of Bhagwan Vishnu)” and simultaneously keeping to the essence of the wise words that there is “nowhere to go, nothing to do, nobody to be” but to be “That” which the aspirant really and eternally is …

Continuing with above paragraph … Above stage further leads to the final pathless-partless path which as such is of a stage where the aspirant’s My’ness vanishes from its consciousness and thus that aspirant walks “Itself within Itself” and whilst keeping to the statement “Inward an Atmana, Outward a Sarva and in the multi-universe a Brahmana (i.e. Knower of the all and its allness)” … Thus ends this brief explanation on the philosophy of the pathless-partless path which as such is the root philosophy of all knowledge systems that ever are or could ever be …

At this time, there was neither any sound nor a hearer nor a heard nor even the organ of hearing (ears) as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities due to which their dualities +++ to each other were also totally absent … Thus at that time which itself is beyond all the calculable times, the absolute-singularity of the Absolute being (or Parambrahma) was all that was existent and IT simultaneously was all these and yet IT was free of the individual-dualities (i.e. individualities and individual-corpuses) of all these …

+++ Explaining +++ of above paragraph … Individualities are the root and only cause of dualities … Thus during the entirety of macrocosmic history there has never been any form of individualism which did not lead to dualities towards other individualities which also are as much a part of the allness of Maker’s Makings … Dualities of individualities (including of individual-corpuses only) lead to chaos of one or another kind … Only the path of oneness to allness and her each part (i.e. path of Brahmand Dharana) is the path which is free of individualism and thus is also free of forms and formless states of dualisms …

And at that time, there was neither any sight nor a seer nor a seen nor even the organ of sight (eyes) as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities due to which their dualities to each other were also totally absent … At that time which itself is beyond all the calculable times, the absolute-singularity of the Absolute was all that was existent and IT simultaneously was all these and yet IT was free of the individual-dualities (i.e. individualities and individual-corpuses) of all these …

And there was neither any touch nor the touched nor the one who touches and nor even the organ of touch (skin) as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities and thus their dualities to each other were also totally absent … At that time which itself is beyond all the calculable times, the absolute-singularity of the Absolute was all that was existent and IT simultaneously was all these and yet IT was free of the individual-dualities (i.e. individualities and individual-corpuses) of all these …

And there was neither any taste nor the taster nor the tasted nor even the organ of taste (tongue) as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities and thus their dualities to each other were also absent … At that time which itself is beyond all the calculable times, the absolute-singularity of the Absolute was all that was existent and IT simultaneously was all these and yet IT was free of the individual-dualities (i.e. individualities and individual-corpuses) of all these …

And there was neither any smell nor the smelt nor the one who smells nor even the organ of smell (nose) as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities and thus their dualities to each other were also absent … At that time which itself is beyond all the calculable times, the absolute-singularity of the Absolute was all that was existent and IT simultaneously was all these and yet IT was free of the individual-dualities (i.e. individualities and individual-corpuses) of all these …

And there was neither any individuality nor any individual-corpus of mind (i.e. Plane of mind or Brahmic Manas Kaya) nor was there the mindful nor even the mindless, as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities and thus their dualities to each other were also fully absent … Due to this absence of individual-dualities, even the attributes and afflictions of the mind sheath (which in Vedic Sanskrit texts is named as the Manomaye Kosha) were non-existent at this time … Thus at this time, the Absolute was all that was existent as the supreme mind principle which was free of attributes and afflictions and thus under such a freedom, the mind was simultaneously united to the beginningless-endless yet eternally existent, undivided innermost essence (Brahman) of the three times, due to which the mind itself was indistinct from IT … Thus at that time, the time that we know as eternally changeful time, itself was the ever-non-changeful, ever-same, the great-time (i.e. eternity or supreme time or Mahakaal) within its incalculable, undefined yet realizable state … IT by Itself was the ever-pristine mind principle, which itself was the only mind and thus IT by Itself was the Absolute-mind due to absence of competitors to IT and absence of comparisons of IT, which itself was due to its attributeless infinite nature … Thus state the Vedas about this fact as “Mann Brahma or mind principle is supreme” …

And there was neither any individuality nor any individual-corpus of knowledge nor was there any the knower nor even the known, as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities and thus their dualities to each other were also fully absent … Due to this reason, even the attributes and afflictions of the knowledge sheath (which in Sanskrit Vedic scriptures is named as Vijyanmaye Kosha) were absent at this time … The Absolute was all that was existent as the knowledge principle which itself was free of attributes and afflictions and thus under such a freedom, the knowledge was simultaneously united to the finality of all dimensions (i.e. eternity of time, infinity of space, omni-directionality of directions and omnipresence of state) and this itself led to omniscience of the singular perfectly non-dual one i.e. the Absolute, who was all that was existent at this time …

Continuing with above paragraph … Thus at this time, IT was definitely the knowable yet IT also was an indescribable one due to the absence of word (sound and thus languages) within IT and a further absence of distinction between the knower, knowledge and known within IT (These three were one and the same at this stage) … This is how IT eternally continues, right from the undefined eternity and until unfathomable eternity, “Itself within Itself” and thus has IT continued within IT’s eternal freedom from all the individual-dualities (i.e. individualities and individual-corpuses) due to absence of the attributes and afflictions of the Maker’s Makings within IT … And this is even when IT by itself was the only reason for original origination of the Maker’s Makings and yet because IT has only been resting within the finality of knowledge, which itself is of absolute-detachment, so even when the Maker’s Makings were self-originated from within IT and that too due IT’s own self-expression, IT only continues as the eternally-detached supreme-witness of IT’s own self-presence as the Maker’s Makings … Thus due to this reason, IT is neither found to be the doer nor the reaper nor the creator nor the created nor even the creation process, even when IT essentially is all these within IT’s Absolute fullness of allness as is of the Maker’s Makings and beyond … Thus state the Vedas about this fact of supreme detachment as always is arrived when resting within supreme knowledge principle which itself is of the Absolute, “Gyan Brahma or knowledge principle is supreme” …

And there was neither any individuality nor any individual-corpus of the consciousness (Chitta) nor was there any object nor even any subject of consciousness, as all these were in their non-dual partless-indistinct-union to each other and thus were non-existent within their individualities and thus their dualities to each other were also absent … Even the attributes and afflictions of the consciousness sheath (Chitta Kosha) were non-existent at this time … At this time, the attributeless-infinity of the Absolute was all that was existent as the afflictionless partless undefined supreme consciousness and thus at this stage, consciousness itself was as the allness of conscious principle … At this time IT was all that was as limitless-consciousness (Chidakash) which held no prejudice whatsoever to the object or subject that was yet to self-originate out of IT … And thus IT was the all-enveloping, all-pervading yet supremely-detached absolute-consciousness of the supreme-hermit (Poorna Sanyasi) from which the entirety of the Maker’s Makings was yet to originate at this stage … Thus state the Vedas about this fact as “Chetan Brahma or conscious principle is supreme” …

And there was neither any individuality of I’ness (Ahamkara) nor was there any individuality of the “I within” to the “I there only was at this time” nor even were the attributes and afflictions of the “I (i.e. I’ness, Am’ness, Is’ness and Not’ness)” existent at this time, as all these were in their non-dual partless-indistinct-union to each other and thus were also indistinctly-unioned to the afflictionless state of IT as IT was all that was existent at this time … Due to this reason, all these afflictions and attributes of consciousness were non-existent within their individualities and thus their dualities to each other and duality to the allness in which they were existent, were also fully absent … At this stage, the realizable yet indescribable attributeless who by itself was the infinite-afflictionless I’ness was and was as the only-one whose “I itself was as I that only is” … Thus state the Vedas about this fact as “Aham Brahmasmi , which as such is a Vedic Mahavakya that means I Am That” …

 

As IT (Parabrahman) originally was … Atman is Brahman … Only essence of Mahavakyas existed …

At this time which itself was just prior the primordial yet original commencement of the Maker’s Makings and her each microcosm, there was nothing like the essence within (i.e. the microcosm’s Atman) and the essence of allness (i.e. Brahman) because the partless-infinite-attributeless was all that was existent as the supreme-essence “Itself within Itself” and this itself is the one who is addressed as Nirgun Nirakaar Brahm within the Vedas … Thus at this time, “each essence that was within” the yet to originate microcosm’s, itself was the “essence of that partless and thus undivided realizable yet indescribable allness” as was of that ever-same eternal-timeless infinite-attributeless being (Nirgun Nirakaar or Brahm)” …

Continued with above paragraph … Thus at this time due to the indistinct partless state of the essence of “yet to originate microcosms” to the attributeless infinite Absolute being, this was also the stage of original realization of the Vedic Mahavakyas by those who were “yet to commence” as microcosms within the supreme genius that yet was to be, as the Maker’s Makings …

Continued with above paragraph …  Thus at this same stage, due to the perfect-non-dual unity of reality that was prior to when “all the microcosm’s were yet to originate within the yet to commence stage of the Maker’s Makings” all these microcosm’s had already self-realized (i.e. directly cognized) the innermost meanings of the four Vedic Mahavakya … These Mahavakya are of “Ayam Atma Brahma or This (essence within) is That (Absolute), Tat Twam Asi or Thou (essence within) Art That (Absolute), Prajnanam Brahma or Self-luminous knowledge-conscious is That and Ahum Brahmasmi or I (essence within) is That (Absolute being)” …

Continued with above paragraph … Thus even prior these vast number of microcosms were begun within the Maker’s Makings, all “microcosm’s who were yet to be” had already self-realized the reality … Thus is the proof of timelessness of these Vedic Mahavakya (which in English language means as Vedic Great statements ) as these Mahavakyas also relate to that stage which was much-prior anything like the Maker’s Makings was begun … And it is to this timeless state of the Absolute (as was prior there was anything like the Maker’s Makings or her any microcosm) that these Vedic Mahavakya eventually refer to … It is also due to this reason that these Mahavakya are independent of individualities of the four primary macrocosmic dimensions (i.e. these Vedic Mega-Statements are independent of cycles of time, space, directions and state) because these Vedic Mahavakyas only rest within the finalities of these dimensions i.e. these Mahavakyas only rest within the finalities of time (i.e. eternity), space (i.e. infinity), directions (i.e. the pathless-path) and state (i.e. partless omnipresence) … And when the finalities of dimensions to which these Vedic Mahavakyas are eventually referring to, end up meeting each other (i.e. these finalities of dimensions unite to each other) then they only lead to omnipotence, omni-competence, omniscience, omniparient, omnifarious omnium that eternally is of the allness of the supreme mother (Adi Parashakti) of all that ever is …

 

As IT (Brahman) originally was … Absence of everything … Only the self luminous Brahman was existent …

At that timeless-time when only IT or THAT was existent, there was neither any I’ness (Ahumkara) nor is there any aspect of Am’ness (i.e. Asmita) nor any Is’ness (Hai-Ta or Sarvata) nor even any Not’ness (Shunyata) … IT (i.e. That Absolute) was all that existed “Itself within Itself” … This is how IT has been continuing since those timeless-undefined-eternity of the past and this itself is how IT also continues into the further timelessness which itself is to be of IT’s own unfathomable-eternity …

And since IT by Itself was all that was existent, so IT by itself was the infinite-eternal-partless one due to nonness of anything (or anyone) other than IT, within or beyond IT … And since IT by Itself was existent “Itself within Itself” so IT’s own path cannot ever be any other than the omnipresent-omnidirectional-pathless one … Due to this reason, to finally self-realize IT, one always needs to walk the pathless-partless path whilst keeping to the essence of the statement “Itself within Itself” …

Thus since above was the originality that was prior allness of Maker’s Makings had even commenced through the origination process, so due to this reason during our almost eternal evolutionary existence, all paths are eventually leading to the same final pathless-partless path … Thus all paths that relate to “Myself within Myself” eventually terminate into the path of “Itself within Itself” because this itself is the final path that is to be finally walked by any microcosm who has ever begun within the ever-same supreme genius, as is of the Maker’s Makings

Thus was the absolute perfectly-non-dual-reality of that timeless-time as was prior the original commencement stage of the Maker’s Makings because at this time, only the supreme-being (i.e. divine being) existed and who itself was existent only “with and within” IT’s own pristine-beingness (i.e. pristine-divinity) and that too in such a state where both these (i.e. divine and divinity) were one and the same Absolute being due to their indistinguishable perfectly-non-dual and thus a monogenous union which as such was a stage where each was the other … This is how IT was at this timeless stage that originally was and is being discussed here …

And those timeless times when only IT was all that was existent, there was neither darkness nor lightness and yet that attributeless infinite (Absolute) who by itself was the eternal self-luminous, was shining through IT’s own timeless-self and was illuminating “Itself within Itself, but Itself” and that too whilst through the ways which related to the statement “Itself by Itself and Itself through Itself” … This itself was because of the fact that at those timeless times, IT was all that was existent and thus the state couldn’t not have been any different from what is discussed here …

That attributeless infinite being, was, is and shall ever be the timelessly eternal, original foundation of allness, which at the time of our discussion was yet to come into its manifested state (because at the stage of our discussion, there was neither the macrocosm nor was there any microcosm) …

Thus at those timeless-times IT by Itself was the “self-luminous non-dual one who was enveloping and pervading IT’s own self-luminosity” as there was none other at this stage …

Continuing with above paragraph … In other words, this stage could even be termed as the Absolute enveloping and pervading IT’s own Absoluteness, the Supreme-Being enveloping and pervading IT’s own Pristine-Beingness, That enveloping and pervading IT’s own Thatness, IT enveloping and pervading IT’s own ITS’ness … Or the readers can call IT whatever they want, as this state is the undefined yet a realizable one … Such is the one who has been addressed as  Parambrahma, Brahm, Nirgun Nirakaar Brahm, Paramshiva, Brahman, Parabrahman, Adi Parashakti, Parmeshvara, Paramatman, Sriman Naaraayana, Sadashiva, Parmeshvari, Satchidanand, Satyam Jnanam Anantam, Atman,  etc-etc, within the Vedas …

Due to this reason of the indistinguishable state of eternal-union of the Absolute Being ( or the divine being or divine or the Supreme Being) from its own Absoluteness (i.e. Pristine Beingness or the Divinity) when we try to realize the attributeless infinite whilst we rest within any part of the macrocosmic creation, then we also find that even though the Absolute is realizable yet IT is indescribable and thus even when IT is the knowable, yet IT is beyond the scopes of words of any knowledge … IT is the ever-present, all-present, yet IT is well beyond the scopes of imaginations, visualizations and interpretations of the wandering mind …

As also, when the finalities of the four primary dimensions merge to each other and thus become indistinguishable to each other, then IT also is found to be the eternal omnipotence +++ which drives the allness of Maker’s Makings and her each part, to Itself only …

+++ Explaining +++ of above paragraph … When the finality of the four primary dimensions of the macrocosmic creation (i.e. eternity of time, infinity of space, omni-directionality or Omnism of directions and omnipresence of state) meet each other and thence unite to each other in their indistinguishable union, then the final resultant of this union itself is of omnipotence of the supreme-divinity i.e. Maa Adi Parashakti

Due to the omnipotence of IT (as was discussed in previous paragraph), IT is also the omniparient one to whom each of IT’s own self-expressions (i.e. macrocosm and microcosm’s) are eternally moving and that too whilst these self-expressions continue to pass through their own evolutionary processes as always are to be passed through during their existence within any mode, condition and state of existence that ever is of the Maker’s Makings …

IT is also the omnicompetent one who ensures a completeness of Itself within IT’s each self-expression (i.e. macrocosm and microcosm’s) and thus the path of finding IT cannot be any other than that of “Myself within Myself” … The better of ways to find IT, is to find IT within your-own-self because in the larger game of your evolutionary existence, “you yourself are the ones who you have been waiting for and that too, ever since those timeless-times when you had originally begun as a microcosm within the supreme genius as is of the Maker’s Makings” …

IT is also the omnifarious one because the vast pluralism of states of the Maker’s Makings only proves the omnifarious nature of IT’s own self-expression … It eventually is within the omnifarious self-expression of IT, that your almost eternal evolutionary process is resting and thus you also remain with no choice but to transit through all states of the Maker’s Makings, but only until you get into the path of “Myself within Myself” …

Continuing with above paragraph … This path itself of “Myself within Myself” is only entered whilst you begin relating to the essence of the wise words, that there is “nowhere to go, nothing to do, nobody to be” but to be the “You that you essentially and really are” as the partless-particle of the supreme-divinity which itself is of the ever-same attributeless infinite Absolute Being … And thus realize “your own essentiality” to be none other than “a macrocosm within the macrocosm” (i.e. “a” multi-universe within “the” multi-universe) and thence begin walking into the final pathless-partless path where you shall self-realize “your own reality” to be none other than your own innermost essence (I.e. Atman), which itself is the perfectly-non-dual and thus the real-essence of allness and her each part (I.e. Brahman) just as IT originally was at the time which is being discussed here … Vedas describe this omnifarious nature of the original self-expression of the Absolute-being as “Ekohum Bahusyami or I am one, yet I have manifested as many” …

And since “IT by Itself and through Itself” was the self-originator of IT’s own original omnifarious self-expression which led to the self-origination of the entirety of Maker’s Makings and where the Maker’s Makings itself was as IT’s own self-presence within a macrocosmic and microcosmic states, so IT also was and eternally is the only omniparient one … Thus the path to IT cannot even be entered into unless the aspirant rests within the intrinsic-pluralism and yet refers to the essential monism, as is of IT’s own original self-expression which as such is IT’s own macrocosmic state (Vishvaroop Brahma) which we have termed as the Maker’s Makings … And also a fact, that since IT has ever continued as the ever-same, perfectly-non-dual real one, so the finality of the pathless-partless path which directly leads to IT, cannot even be entered unless IT’s own Absolute Monism (or in other words, the philosophy of Vedanta) as is of IT’s own perfect-non-dualism (Advaita) is rested in by an aspirant …

And since it eventually was from within IT’s own self-expression that the entirety of Maker’s Makings was self-originated and that too as IT’s own self-presence within IT’s own macrocosmic and microcosm states, so IT by Itself is the eternally present omnicompetent one …

Analysis upon all above and below discussions also leads to the realization of IT’s own innermost omnificence …

 

As IT (Brahman) originally was and ever remains … Absolute Fullness … 

Basis all above discussions, IT only denotes an Absolute-fullness within Itself … Thus is the Absolute fullness of the Absolute which was described by Vedic sages … And the same fullness is also replicated within all that is begun as its own self-expressed, self-manifested self-presence as “allness and her each part” i.e. the entirety of Maker’s Makings … This is because the Absolutely-full nature of the Absolute, could never have led to anything other than its own Absolute fullness within each of its own self-expressed self-manifestations which itself were denoting its own self-presence as the macrocosm and microcosm’s … Thus is the innermost meaning of above stated Veda Mantra …

And because within IT, there is neither an individuality of mind, nor consciousness, nor knowledge nor vitality nor any I’ness nor even the subject or object of organs or their senses, so when any aspirant enters into a self-realization of That or IT which is being discussed here, then due to an absolute absence of all these faculties within the aspirant, IT only remains as the self-realizable and yet IT stays as the eternally indescribable one …

And because IT is also the soundless state of eternal-peace, so IT also has no vibration (sound or Naad) and it is due to this reason, even when IT is realized, IT can never be described except through the innermost meanings of the Vedic Mahavakyas (mega statement), which also do not describe IT due to the fact that they “only” refer to IT …

Thus since IT is the indescribable yet realizable, so IT can never be discussed in any scripture and yet IT can definitely be self-realized by the aspirant … So due to this reason the self-realized, all-realized Vedic sages had given the Mahavakya (Great statement) of Vedas so the future aspirants can refer to IT, so as to self-realize IT … And this is an absolute fact even when “as far as” IT’s own fullness is concerned,  IT has ever-stayed as the eternally un-described one …

Now read this paragraph carefully … Due to above discussions and stated reasons the self-realized, all-realized sages and seers have also been stating since those immemorial times as were of my much-much earlier incarnations, that “Those who know IT and also believe that they know IT, are not the real knower’s of IT … And those who know IT and yet they believe that still they do not know IT, are in reality the actual knower’s of IT” …

Thus ends the discussion upon this topic “As IT originally was” …

 

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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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