Bodhichitta, Bodhi, Chitta, Meru, Nirvana, Sumeru, Apo Jyoti

Above figure denotes the self manifestation of Bodhichitta within the aspirant’s microcosm itself … Bodhichitta is made of two words, Bodhi means knowledge (or enlightenment and it also means an direct cognition of truth, awakening, etc.) and here the term Chitta means consciousness … Thus the union of knowledge to consciousness is Bodhichitta … In various paths, the same Bodhichitta is addressed by various names, like Apo Jyoti, Antarlakshyam etc. …

And in its final aspect, it denotes the union of Jnana Brahma (or Gyan Brahma, which means, Knowledge is Absolute) to Chetan Brahma (which means, “consciousness is Absolute”) … It also denotes the stage of attainment of Nirvana (which means emancipation or simply, liberation) …

FF-1 … Regarding meaning of the word Bodhichitta …

Bodhichitta is a term which is made up of two Sanskrit words that are conjoined to each other so as to originate this term … These two words are of Bodhi and Chitta … This is what has been discussed below …

FF-1-A … Bodhi … The first word is “Bodhi” …

This is a word from Devanagari language (i.e. the daughter of Samskrit and it also is used within the other off-springs of the original Sanskrit language, like Pali, Maithili, Bhojpuri and Awadhi and a few more languages) … The term Bodhi is derived from the Sanskrit word “Buddhi”, which means as Knowledge, Vijyana or Vijnana” …

The term “Vijyana” as is stated in earlier paragraph, is also derived from two words, “Vij which means Vijay” and the second word is “Yana” … Vijay means victory and Yana means vehicle … Thus the term Vijyana, which itself is the Sanskrit parent of the term “Bodhi” also means “Knowledge” … But here it means that that knowledge which has the capability to become the aspirants “Vehicle of victory” … And where the term victory only means as a “victory over all that is as Maker’s Makings” and which itself is denoting the stage of moving part the entirety of Maker’s Makings, which as such is naught but a state of final liberation (or Nirvana and it also means the same as Kaivalya Moksha) …

The “vehicle of victory” as is stated in earlier paragraph is only referring to that by which the aspirant transcends and thus goes past not only the entire ocean of existence … The phrase “going past the entire ocean of existence” means that aspirant is also able to walk past (go beyond) all the states, conditions and modes of existences within the entirety of Maker’s Makings … Thus due to this reason only that vehicle of victory (i.e. knowledge) which has the capability to liberate comes is the one to which the Sanskrit terms “Vijyana and Vijnana” and the Devanagari and Pali terms of “Buddhi and Bodhi” eventually relate …

Thus only that knowledge which is capable of liberating is actually referred within the term Bodhi … And that knowledge which liberates and is referred to within the term Bodhi is “only and only” that knowledge which is capable of liberating in the two listed conditions of below paragraph …

These two conditions are of “liberated whilst alive or liberated when alive or liberation while still incarnated (Jivanmukti)” and “liberation at the instant of de-incarnation (Videhamukti)” … Any other knowledge or system which does not have this capability of liberating in both the listed conditions is never related to this term Bodhi which is being discussed here …

That knowledge which liberates in both of the above two conditions, is also “only and only” that knowledge which relates to ones innermost essence (Atman) and thus such a knowledge system is also based upon the inward path (i.e. the path towards one’s own essence or Atma Path) …

That knowledge which is related to external aspects is also a liberating knowledge only, but provided it is non-individualistic (i.e. non-monotheistic) and this itself is because of the fact, that monotheism holds a very limited bandwidth of subtlety and thus is never able to arrive at that much higher subtlety of “allness and its each part” and due to this reason, monotheism has never been able to relate to “allness and its each part” …

Continuing with above paragraph … This itself is because of the fact that irrespective of what that monotheistic centered entity (i.e. the God of that individualistic belief) may claim about itself, that centered entity (i.e. God of that belief) and its plane (i.e. the heaven of that belief) is only a lesser or larger part of allness …

Continuing with above paragraph … Thus this term bodhi also does not relate to any monotheistic knowledge system due to this term only being based upon and thus is only related to a state of non prejudiced union to allness … And this non restricted state of the term Bodhi is also due to the fact that knowledge is one of the four continuous planes of Maker’s Makings and thus if that knowledge is made to restrict within one or another individualistic knowledge system, that it only becomes “part-knowledge (i.e. Amshik-Buddhi)” which is never referred to by this term Bodhi or Vijyana …

Continuing with above paragraph … And if part-knowledge is adopted at the expense of the “allness as is of the plane of knowledge (the word, “allness” is stated here as plane of knowledge is one of the four continuous planes of the macrocosmic creation and thus it runs through and through the entirety of macrocosmic creation due to which it is only based upon allness) then that knowledge system is never resting within the reality of what is meant by the term Bodhi …

When the macrocosmic creation was originated, then knowledge originated after consciousness (Chitta) … The knowledge was originated due to the union of the very subtle white colored ninth sphere of macrocosmic mother nature (or Para Prakriti or white nature or a very subtle white cloud like state or cloud nine) and the golden colored light of Hiranyagarbha Brahma (who is also addressed as Ukar and also is also addressed as Okar or Karya Brahma or Doer Maker and also as the golden womb of creation) and that too whilst that Hiranyagarbha was free of the red colored macrocosmic attribute of action (i.e. Rajoguna) … Hiranyagarbha has already been discussed in the earlier topic of Okar (or Ukar) and the discussions upon the ninth sphere of macrocosmic creation would be taken up in a later topic …

As discussed earlier, knowledge only relates to allness due to the fact that the plane of knowledge itself is one of the four continuous planes of the Maker’s Makings …

And in addition to this, knowledge also denotes the non-dual union of the feminine principle (Stri Siddhant or Prakriti Siddhant or Prakriti) to the masculine principle (or Purusha or Purusha Siddhant) and thus all those knowledge systems which are not based within an equanimity to both the feminine and masculine principles, are never related to allness which knowledge essentially denotes … Thus all those systems which are not rooted in (or based upon) the eternally unioned state of Prakriti and Purusha are never holding allness within them and due to this reason, such systems never hold any capability to lead to a long lasting inner calm (within the inhabitants of a world) and outer peace (within the world) …

And in addition to above, knowledge also denotes the non-dual union of motherly principle (Matri Siddhant or Devi Siddhant) to the fatherly principle (Pita Siddhant or Deva Siddhant) … Thus all those knowledge systems which are not simultaneously based upon both and which itself is only possible whilst being rested in pluralistic monism are never based upon allness (or fullness) that knowledge essentially relates to … Due to this reason monotheism and other individualistic systems like henotheism etc., are never related to the fullness of knowledge and due to this reason such systems are also not capable to lead to a long lasting inner calm (within the inhabitants of a world) and outer peace (within the world) …

And in addition to above, knowledge also denotes the non-dual union of pristine-divinity principle (Shakti Siddhant) to the auspicious-divine principle (Shiva Siddhant) … And since these two only denote the divinity of allness which itself is of the divine being, so it is also due to this reason all those knowledge systems which are not simultaneously based upon both and which itself is only possible whilst being rested in pluralistic monism are never based upon allness (or fullness) that knowledge essentially relates to … Due to this reason monotheism and other individualistic systems like henotheism etc., are never related to the fullness of knowledge and due to this reason such systems are also not capable to lead to a long lasting inner calm (within the inhabitants of a world) and outer peace (within the world) …

Thus is the Bodhi (or knowledge) part of the term Bodhichitta …

Now we move to the next part of this discussion which as such is relates to the term Chitta …

FF-1-B … Chitta … Chitta means consciousness …

When the macrocosmic creation was originated then at this time the macrocosmic consciousness (Chitta) was also originally self originated from its earlier state of being the attributeless infinite consciousness (i.e. Absolute being or Supreme being or Brahman) …

This self origination of macrocosmic consciousness (Chitta) was due to the union of the pure white colored, very-very subtle bubbly lotus shaped light of Purusha (i.e. the conscious principle or the masculine principle or the Maker’s Mind) and the subtle-white-cloud like state of the ninth sphere of macrocosmic creation …

When above two were self-unioned to each other then the consciousness was self originated and that consciousness was also a unioned state of the feminine and masculine principle and yet that consciousness became a part of the macrocosmic creation, which extended through and through the entire macrocosm … This is what makes the plane of knowledge to also be one of the four continuous planes of the Maker’s Makings …

Thus basis above discussions, both the knowledge and consciousness are a part of the macrocosmic creation and this is even when both are none other than the unioned states of the primordial feminine and masculine principles itself …

At that instant when the white colored state of macrocosmic consciousness was originated, it was subtler than knowledge …

But after the consciousness began adopting impressions (Samskaras) of the originating state of the macrocosmic creation and since these impressions were relatively grosser than the original state of consciousness, so as times progressed, the resultant (or relative) subtlety of consciousness in relation to that of knowledge kept reducing and thus the consciousness kept arriving at an ever grosser resultant state (as compared to its original relatively subtler state as compared to knowledge) …

As the impressions of the forming macrocosmic states kept residing within the self originated plane of consciousness (Brahmic Chitta Kaya), the consciousness eventually arrived at a state where it was relatively grosser than the plane of knowledge … This was because knowledge never took any impressions (or Samskaras) from the originating macrocosmic creation …

When these two continuous planes of consciousness and knowledge were originally originated, the consciousness being subtler than knowledge was pervading knowledge and thus at this state, the white colored consciousness was resting within the yellow colored knowledge (as the subtler pervader is always resting within the relatively-grosser pervaded state) …

And since both the consciousness and knowledge are continuous planes, so these two are also resting within each of the microcosms and due to this reason, there really is nothing required to make anything grow or evolve because even if an microcosm does nothing, yet its evolution would continue unrestricted due to the presence of the consciousness and knowledge within it …

Only when we adopt grosser (egoistic or individualistic) systems, do we hamper the process of evolution …

And the only way to clear all of the individual-dualities that were ever adopted and rested in during the entirety of evolutionary process, is that path of Yoga Tantra which relates to Samadhi (Absorption) … Unless Samadhi is arrived at, the past merits cannot be cleared and in such a case, that aspirant cannot get rid of all individual-dualities and their impressions (Samskaras) from within its own consciousness orb (Chitta) … And unless these seeded impressions (or Samskaras) are evicted out (or burnt or unseeded), freedom from individual-dualities stays a distant dream … And unless freedom from individual-dualities is arrived at, isolation from allness and her each part stays a distant dream … And unless an isolation from allness and her each part is arrived at, the final liberation stays a distant dream … The path to above is also of Samadhi only …

Because the consciousness and knowledge are continuous planes within the entirety of macrocosmic creation, so the same knowledge and consciousness are also present within each “each animated and inanimate microcosm (including the aspirant)” … It is due to the presence of these two, that babies grow into adults and old age and the same is also the case with seeds growing into trees without the need for any external instructions (to be given to them) and the same is also the reason, for everything to keep evolving naturally and this is what makes the evolutionary process to be a continuous one … It is also due to the same reason that when food is eaten, it gets digested without any interference or instructions from the person …

Everything runs normally until the microcosm’s (person’s) overload these two continuous planes (i.e. knowledge and consciousness) and thus begins interfering with their functioning (i.e. either through desires, thoughts, emotions and deeds) … All this is also due to the presence of the four continuous planes within each microcosm … These four continuous planes are of mind, knowledge, consciousness and ether … And these four continuous planes are also based within the same intrinsic pluralism and simultaneously upon essential monism as is of the macrocosmic creation …

It is also due to the same intrinsic pluralism, that all natural things are also based upon the same … As an example, the body has many cells and many organs (or body parts) which are made by these cells and which denotes the pluralism within the physical vehicle, yet they all rest as one singe body due to the monism that is provided by these four continuous planes (i.e. planes of mind, knowledge, ether and consciousness) all of which are present in each microcosm that has ever begun within the Maker’s Makings …

FF-2-A … Relationship and characteristics of Buddhi and Chitta …

As discussed above, original condition of white colored macrocosmic consciousness was initially resting in an impressionless state (i.e. free of al impressions or Samskaras) …

And since the originality itself is the finality that would be eventually arrived at during the long course of any microcosm’s evolutionary existence, so ultimately it is to that same impressionless state of consciousness orb (i.e. Samskara Rahit Awastha of Chitta) of each aspirant that the entire evolutionary process is leading to …

Thus the entire process of evolution of any microcosm is only leading to the original impressionless state of consciousness orb (i.e. Samskara Rahit Awastha of Chitta) …

As the aspirant keeps evolving, it keeps fruiting the impressions (Samskaras) of its own merits (Karma’s) and where these impressions itself are as fruits of earlier causes i.e. impressions (or Samskaras) are fruits of the earlier desires, thoughts, emotions and deeds that were undergone by that aspirant … This fruiting leads to an ever higher subtlety of the impressions that reside within the aspirants consciousness orb (Chitta) and as this ever higher subtlety keeps manifesting, the aspirant also keeps entering into an ever higher subtlety during the course of its own long-drawn evolutionary existence …

This leads to a stage where during the long-long course of the evolutionary process, the four merits (i.e. accumulated or Sanchit Karma, destined merit or Prarabdha Karma), future merit or Agami Karma and the currently undergoing merit or Kriyamaan karma) also keeps turning subtler …

As above happens, then the impressions which relate to these four merits and which as such are residing within the consciousness orb (or Chitta) of that aspirant, also keep getting arrived at an ever higher subtlety …

And as and when these impressions which reside within the consciousness orb (i.e. Chitta) of the causal body (or Anandmaye Kosha or bliss sheath or or Antahkarana Chatushtaya) have arrived at a certain higher subtlety which is critical enough to make that aspirant enter into its own cave of heart, then that aspirant also ends up entering inside its own cave of heart … This is when the truth of detachment from all merits (i.e. all four types of Karma) being the path of final emancipation, is realized by that aspirant …

When the consciousness impressions have been fruited multiple of times and that too within subtler desires, thoughts, emotions and deeds (subtler means that which is based “within and upon the allness of Maker’s Makings” and thus is free of individual-dualism) then the earlier impressions keep turning subtler and eventually arrive at such a high subtlety, that the veils of ignorance that are enveloping the innermost essence and thus are preventing the aspirant from a self-realization (i.e. direct-realization of one’s own essential nature) and realization of allness (i.e. direct-realization of divinity of allness of Maker’s Makings) are broken past (or pervaded through by that aspirant) … As this happens, the aspirant enters into itself and thus begins roaming the vast numbers of divine worlds that exist within its own microcosmic body … This is also a part of the vast path which rests within the essence of the statement “Myself Within Myself” … And this is what eventually leads to the self realization of Raam Naad (i.e. Shakti Shiva Yoga or in other words this can also be termed as Shiva Shakti Yoga) and the later self realization of 8^th plexus (Ashtama Chakra which is also the same as what was told as Niralamba Chakra) which have already been discussed in earlier topics …

Once the Shakti Shiva Yoga (i.e. Raam Naad) completes, then the last impression is also evicted out of the top of middle-of-head and through the secret crevice of Shiva (Shivarandra as was discussed earlier) … This last and final impression is like an elongated-octahedral, transparent crystal that is pointed at one end (This last and final may even be seen to be of a translucent white color, but the shape shall be just as it is stated here) …

Once this last and final impression is let go of (i.e. evicted out of the top of head and from a location where Shivarandra is located) the consciousness is again freed of impressions and thus it returns back to its original impressionless state or in other worlds that state which was of it (Chitta) when the Maker had originally begun effecting its Makings …

Once the consciousness orb of the causal body (i.e. orb of Chitta of Bliss sheath or Anandmaye Kosha) is restored back to its original impressionless, then it again becomes subtler than knowledge and this state of Chitta is just as it original was, when Chitta was originally originated within the genius as ever-is of the Maker’s Makings …

As the Chitta becomes re-arrived at its own original impressionless state, then that Chitta is also restored back to its original subtlety which as such is higher than that of knowledge … This is the stage from where consciousness (or Chitta) again begins pervading knowledge, just as originally was when consciousness (Chitta) and knowledge (Vijyana or Buddhi) were self originated within the Maker’s Makings and thus this stage also denotes the final completion state of the evolutionary process of the aspirant … And at this state, the white Chitta is also seen to be pervading the yellow colored knowledge due to which the yellow colored orb of knowledge is found to be having a white light (which denotes consciousness or Chita) within itself (i.e. the yellowish colored knowledge orb) …

This is what is depicted in above painting of Bodhichitta and yet the painted state (or above painting) only denotes the completion or final stage of the process of re-arrival of Chitta as its original impressionless state … Thus above painted sketch denotes that condition where the Chita has just about arrived at its original impressionless state (as was when Chitta was originally originated within the Maker’s Makings) …

Prior the consciousness (Chitta) was freed of all latent and non-latent impressions, then depending upon the color of impressions that were residing within the consciousness, was the color of consciousness (Chitta) … This means that prior the impressionless state of consciousness was arrived at, consciousness was never of a pure white color (as shown in above painting) …

And when even the last and final impression gets evicted, then the middle part of above painted sketch is having a diamond white light in it … This is the stage which denotes the end of effects of all merits (Karma’s) and all their impressions (Samskaras) … But above painted sketch is not denoting this finality and thus this figure relates to the completion stage of the consciousness and where the consciousness has just about returned back to its original impressionless state (Samskara Rahit Awastha of Chitta) …

FF-2-B … Changes in orb of Chitta (i.e. orb of consciousness) and final impressionless state …

If the act is done whilst based in inertia which as such is of a blue color, then the generated impression would be of a blue color and depending upon the quantum of inertia that was held (or rested in or attached to) whilst doing that act, would be the darkness of blue color of that impression that gets generated from such an act …

Darker is the color of an impression which is generated, lower is an act, as darker colored impressions (Samskaras) denote a higher attachment and thus are also denoting a lower subtlety due to higher individual-dualism that comes by from severe attachments to subjects or objects …

As such if macrocosmic attribute of inertia (Rajoguna) is based in, then a blue colored impression would be generated within the aspirants consciousness orb (Chitta) … This would also render a light bluish hue to the consciousness orb in lieu of its original white color …

And on same lines, if macrocosmic attribute of action (Rajoguna) is based in during any act, then a reddish colored impression that would get generated through that act … This in turn would render a red color to Chitta …

And on similar lines, if macrocosmic attribute of neutrality (Sattva Guna) is based in, then a whitish colored impression would be generated and thus would in turn render a white color to the same Chitta …

In all above cases, the central orb would be seen to be of a shining-white or shining-golden (depending upon if the beingness is rested in knowledge or consciousness) and the 24 streaks that are shown in above painting, would be of same colors as are of the generated impressions (from ones desires, thoughts, emotions and deeds) …

Once the Sadhaka’s Chitta (orb of consciousness of an aspirant) has just about gotten arrived at an impressionless state, then the central orb and the 24 streaks of above painting, shall be seen to be of a state as is shown (in above painting) … This is the stage soon after entering into a Nirbija Samadhi and at this stage, the Bodhichitta is not in the heart (as it was earlier to the stage of entering into Nirbija Samadhi) and I say so because after Nirbija Samadhi, the Chitta is seen to have risen to the head region … Above figure describes this condition where Bodhichitta is observed in the head region of that aspirant (and thus above figure is not denoting the earlier stage where the same Bodhichitta was residing in the heart area) …

FF-2-C … Orb of Chitta of Bodhichitta after Nirbija Samadhi …

As also after the Nirbija Samadhi (Seedless trance) is accomplished and then if the consciousness orb (Chitta) of above painting is observed, that white colored orb of Chitta shall be seen to be of a matt-white color …

And the surrounding rays of light (as shown in above painting) would be seen to be of a united condition of yellow and red colored hair-like lights which emanate outwards from the yellow colored envelope of knowledge …

And the central part from where these 24 streaks originate, shall be having a certain energy in it … That energy shall proceed from the central part of above painting till the ends of above painting and as that energy passes, ripples around these 24 streaks shall be seen in the matt-white colored orb of Chitta …

All above denote a state after which no impression can rest within the Chitta as the soil of consciousness (i.e. soil of the solid ground of Chitta) is no longer a fertile ground for these seeded impressions to grow into future trees (i.e. the impressions which come in contact with above stated condition of Chitta, can no longer undergo through their further fruiting) … Thus this paragraph and above painting also denote a state, after which no further impressions could be attached to by that aspirant and thus above figure and discussions also denote that condition where the aspirant also goes beyond the purviews of the macrocosmic law of cause and effect (I.e. the law of Karma and Karma-Phala or the law of deeds and fruits) and that aspirant also goes beyond the governing principle of the law of cause and effect i.e. the principle of interdependent origination …

Thus an impressionless state which get achieved also denotes all above … And the path to that impressionless state of consciousness (i.e. Samskara Rahit Awastha of Chitta) itself is through the accomplishment of Nirbija Samadhi (i.e. seedless absorption) …

FF-2-D … Orb of Chitta of Bodhichitta and its effects after Nirbija Samadhi …

Thus after this state, irrespective of whether the aspirant continues its incarnated state or de-incarnates, or whether that aspirant rests in this or any other world or anywhere else and irrespective of whether that aspirant continues within some necessary deeds or not, that aspirant can neither generate any further impressions nor can any other impression enter into its consciousness orb for a further fruiting …

As such once the consciousness re-arrives at its original impressionless state, then that consciousness cannot ever hold any impression because evolutionary process is naught but like a one way love affair which proceeds to its ever higher state … This itself is due to the unidirectional ever-upward effects of the macrocosmic principle of eternal evolution and thus due to this principle, there remains no process which could lead to regression of that aspirant and thus make that aspirant adopt or fruit any further impressions after the impressionless state of consciousness is already achieved by that aspirant …

Thus once the original-impressionless state of consciousness (Samskara Rahit Awastha of Chitta) is re-arrived at (or evolved back) by any aspirant, then the consciousness orb of such an aspirant, stays permanently freed of impressions across the entirety of eternity of the Maker’s Makings … And beyond …

FF-3 … Bodhi and Chitta and its relationship to Sadashiva …

Now we shall discuss the Bodhichitta from another point of view i.e. to which of the faces of Sadashiva does the Bodhichitta relate to …

This discussion shall prove that the entire concept of what is known as Bodhichitta is naught but an intrinsic part of the Shaiva Marg i.e. it is one of the many-many paths which rest in the very ancient knowledge systems that essentially are related to Bhagwan Sadashiva (or the Eternal-Auspicious one) …

This discussion shall be in four stages …

FF-3-A … The 1^st stage … The yellow red light of above painting …

As depicted in above painting, when the primary light is of yellow color and then this yellow colored light merges to the yellow light rays (both of which are enveloping the central white orb as is shown in above painting) then this condition where the yellow is primary, is related to the following …

Within the manifest state of macrocosmic creation, this relates to the plane of knowledge (Brahmic Buddhi Kaya) …
When yellow is merged to red, then it also the “rejuvenating knowledge” of Sadashiva and where this rejuvenation only comes after the earlier phase of destruction as is described in the next bullet point …

And since this text is mainly for the those who shall have already passed through the phase of incoming destruction (during the immediate future times), so as of now when I write this paragraph, I really do not expect the knowledge of this text to get adopted by many of the human or divine inhabitants of this planetary system … Thus only after the rejuvenation phase starts, would the knowledge of this text be adopted as a way of life … As also the phase of rejuvenation would only be starting “after” that stage when the midpoint of 2022 AD is crossed over by this world system …

Within the five sheaths (which in Sanskrit language is told as Panch Kosha) of the aspirants physical vehicle, it relates to the Knowledge sheath (or in other words, Buddhi Kosha or Vijyanmaye Kosha) … This is also termed as the Vijyanamaya Kosha …
Within the subtle inner divinity channels, it relates to Ida Naadi (i.e. left channel or moon channel … Or Idandra Naadi or the Naadi of Devaraja Indra or the nerve of King of divine worlds) …
Within the divine worlds, it relates to Indraloka (i.e. the world of ruler or King of divine beings) …
Within the Maker’s Makings, it relates to Hiranyagarbha Brahma (or golden womb of creation) …
And finally, when we consider the cause of all causes, i.e. Sadashiva, then the aspect of Panch Mukha Sadashiva to which it primarily relates, is of Tatpurusha face of Sadashiva … And the secondary face of Sadashiva to which it relates is of Aghora face of Sadashiva … And since Tatpurusha itself is the lord of Yoga (Yogeshwara) and since Aghora itself is the Lord of knowledge (Gyaneshwara), so is the aspirant who self realizes the above painted sketch within his (or her) own microcosm …

FF-3-B … The 2^nd stage … The red yellow light of above painting …

Now regarding the condition where the red light is the primary and thus in such a stage, red color is having the yellow colored lights in it (and both are enveloping the white orb of Chitta) … This state where red is primary is related to the following …

The red color is related to “macrocosmic attribute of action (Rajoguna) which itself is of Karya Brahma (i.e. Doer Maker or the Maker’s condition which creates allness out of itself) …

It is only at this stage where red is the main color in the light which envelopes the Bodhichitta, that the earlier state of Hiranyagarbha Brahma (i.e. golden womb of Maker’s Makings) as was discussed in above discussions, ends … And when the red color becomes primary, then the same Hiranyagarbha Brahma is the one who adopts the role of being Karya Brahma (or the doer maker) …

Hiranyagarbha Brahma only become capable to be Karya Brahma (or Doer Maker i.e. the one who effects the macrocosmic creation out of itself) after the yellow golden light of Hiranyagarbha unites to the red colored light of Rajoguna (i.e. macrocosmic attribute of action or macrocosmic activity principle) and where the red color becomes the dominant one … Thus above stage where yellow lights are united to red lights and where red lights are dominant is also the stage which is denoting that condition when Hiranyagarbha is s acting as Karya Brahma …

And the aspirant whose Bodhichitta has this stage of unity of yellow and red lights and where the red color is the dominant one, also attains that status of Karya Brahma and thus such an aspirant is also like Karya Brahma and that too in a human form …

Such are the aspirants who also hold the capability to turn a cycle of time (i.e. age cycle) to the next one and that too in a minimum time span (or else an age cycle may even take thousands of years to turn) … And their path to turn, itself is of the yellow colored knowledge which rests in the larger quantum of red colored Rajo Guna … They are the bearers of that condition of the rejuvenating principle which is also related to pristine knowledge and through this they turn an age cycle to the next one … Thus during the turn of an age cycle in any world, such an aspirant is always placed upon that world system and that too as the instrument of Bhagwan Mahakaal (i.e. the eternal-time) in addition to being an instrument of the divinity of eternal time, who as such is addressed as Maa Mahakaali in Vedic lore … And it is within such an aspirant that Mahakaal Shiva and Maa Mahakaali are non-dually unioned to each other which itself makes that aspirant to be the bearer of process of change of time cycle (i.e. bearer of change of an age cycle) and where this change itself is through the red colored activity principle which itself is unioned to the yellow colored knowledge principle as is depicted in above painting of Bodhichitta …

Thus basis above discussions following is a fact … Only when within an aspirant these red colored hair-like rays unite to the yellow colored hair-like rays and where red color is the dominant one as shown in above painting, does the pristine divinity of Hiranyagarbha Brahma (womb of gold) become actional within that world …

And thus it is in this state that Hiranyagarbha Brahma becomes as Karya Brahma (or the Doer Maker i.e. the one who effects the macrocosmic creation out of itself) and that too through the aspirant within whom this condition of Bodhichitta exists …

Within the macro-elements, this is related to the macro- elemental fire (Agni Mahabhoot) …
Within the subtle nerves, this is related to the Pingala Naadi (i.e. the right channel or sun channel or Tejas Naadi or Rudra Naadi) …
Within the divine worlds, this is related to the Rudra Loka (or the destruction-rejuvenation aspect of Sadashiva) …
This does not relate to any of the five sheaths (i.e. Panch Kosha), but it is only related to the divinities of Apana Prana (or the downward moving Prana as are present from below the navel and until the feet of the physical vehicle) … Thus above condition is also related to a part of the Pranamaye Kosha (which in other words can also be written as Pranamaya Kosha and the same is also called as the vitality sheath or vital air sheath) and that too of such a condition where the red colored Apana Prana (or areas lower than the navel) is unioned to the yellow colored Prana-Prana (of the heart region) and where the Apana Prana is the dominant prana …
Within the Maker’s Makings, it also relates to Hiranyagarbha Brahma because this light envelopes the golden womb of creation (see the painting of an earlier topic of Okar or Ukar) …
And finally, when we consider the cause of all causes, i.e. Sadashiva, then the face of Sadashiva to which it relates, is also the Tatpurusha face only … And in this self realization, is shall also be found that Tatpurusha is also unioned to Rudra (i.e. the Great Deva or rejuvenating Deva) who itself is self originated out of the Aghora face of Shiva …
Due to above bullet point, that aspirant turns an age through the rejuvenating action which as such is of Rudra Deva but where that action is Knowledge based which as such is due to Aghora … And yet whilst acting as the King (due to association to Indra who self originates out of Tatpurusha face of Shiva) … Thus such an aspirant would never insult Devaraja Indra (i.e. ruler of divine worlds) as he himself is holding that Indra Tattva (i.e. essence of Devaraja Indra) within him … All divine worlds and their inhabiting divine beings listen to such an aspirant and it essentially was due to this reason, that such an aspirant was also addressed as “the Man amongst all men and divine beings” … Even the angels of all divine worlds respect him and listen to him … Such an aspirant is also the universal teacher of his time and due to this reason, even when he may not accept this responsibility directly, yet this is how he eventually would be known during the future times …

Basis above 1^st and 2^nd stages of discussions …

It can be very clearly seen, that both the above discussed stages are a part of the same Tatpurusha face of Sadashiva …

“Tat means That” and “Purusha means the Being”, so Tatpurusha means “That Being” … Within the Vedic lore, “That” is used only to address the “Absolute Being (Parabrahman)”, and due to this reason, the “golden colored Tatpurusha face of Sadashiva” is none other than the supreme Absolute being (Brahman) within an Attributed formless state (i.e. Sagun Nirakaar Brahm) …

Tatpurusha is also the first face of Sadashiva which was self-manifested (i.e. Swayambhu) and thus it also is the causeless cause of allness … And due to being the causeless cause, Tatpurusha is also the effectless effect … Thus Tatpurusha is also free of all cause and effects due to which Tatpurusha itself is that face of Sadashiva which denotes a state which is free of law of cause and effect and its governing principle i.e. principle of interdependent origination …

The “Tatpurusha face of Sadashiva” is the first face and is also the pristine face of Sadashiva (Parabrahman) …

This face denotes the pristine nature of the Absolute Being (Parabrahman) …

It is due to this reason that within this text we have used the term “pristine nature of the Absolute (which we have termed as Absoluteness)” to describe Tatpurusha …

And since the “Supreme Being is the divine (Father) and its own beingness is its divinity (Shakti or Devi or Mother)” so on similar lines “Parabrahman is the Being and Tatpurusha IT’s own Beingness” …

And on similar lines, “Parabrahman is the Absolute Being and Tatpurusha IT’s own Absoluteness (pristine nature of the Absolute)” …

And on similar lines, Parabrahman is the Absolute-Divine (Param Tattva) and Tatpurusha its own pristine divinity (Param-Shakti or Param-Divyata or Parmarth)” …

And since Tatpurusha hides the final truth within itself, so the pristine divinity of Tatpurusha also holds components of “Supremely veiling divinity (i.e. Tirodhaan Shakti) … And it is due to this reason, very few Yogis have ever known Tatpurusha through a direct cognition …

And that Yogi who holds the Bodhichitta of Tatpurusha as shown in above painted sketch, is also the holder of the same veiling divinity of Tatpurusha and thus nobody of this or of beyond (divine) worlds can ever known about his status within the macrocosmic hierarchies or his advent to a world …

Thus due to the effects of the supreme veiling divinity that such a Yogi holds, until that Yogi himself self declares his presence within a world, nobody can ever know about his presence in a world …

The same fact is also subtly stated in the earlier Vedic and the later Biblical lore’s regarding invisibility of such Yogi’s to all others (i.e. all those who reside in gross and subtle worlds) and where this invisibility continues until they themselves self declare their own presence within a specific world …

And the same invisibility of such Yogi’s is also after they de-incarnate … This is as after their de-incarnation, the state of their existence is again invisible to all others i.e. they are again not visible to anybody else within the entirety of Maker’s Makings and due to this reason, where they go after they de-incarnate is also shrouded in mystery to all others (i.e. after such Yogi’s de-incarnate, their further state of existence is again shrouded in mystery all inhabitants of the gross and subtle or divine worlds) …

FF-3-C … The 3^rd stage … 24 emanations of lightless-light rays in Bodhichitta …

Refer to above painted sketch so as to see the emanations of the 24 lightless-light rays of Bodhichitta …

The central part of Bodhichitta as shown in above painting is “neither white nor black and yet is both” … Or in other worlds the central part is “neither based upon lightness nor in darkness and yet it is resting in both” …

This state which above painting is denoting is a seedless state (i.e. Nirbija Awastha) of the aspirant which as such is accomplished after the successful accomplishment of Nirbija Samadhi (i.e. the seedless trance) by that aspirant …

When the Nirbija Awastha is arrived at, then that aspirant gets out of the 24 Pradhan-Tattva (i.e. 24 primary and subtle elemental aspects) as are of the Maker’s Makings …

And once these 24 are arrived at their seedless states within the aspirant microcosm (i.e. these 24 primary aspects are unseeded within the aspirant itself), then that aspirant is freed of the hold of all the other 72 Tattva (elements or bases) of the macrocosmic creation …

After this stage is achieved, the entirety of subtle impressional macrocosmic states which were within the microcosm of that aspirant, are also absorbed into their own respective macrocosmic principal or parental causes …

Thus are absorbed all the 96 Tattva (i.e. 24 + 72 elements of bases) of allness and after this stage that aspirant walks free of all that is as Maker’s Makings … Such an aspirant is deemed to have already gone beyond the entirety of Maker’s Makings and that too even whilst he or she is still incarnated …

This accomplishment leads to the following realization … When all there is as Maker’s Makings (i.e. the various subtle impressional principal, primary, parental and primordial parts of Maker’s Makings) within the microcosm of the aspirant, becomes absorbed into their respective macrocosmic principal and primordial causes, then that aspirant walks alone, “Itself Within Itself” whilst keeping to the essence of the wise words that there is “nowhere to go, nothing to do, nobody to be” and thus such an aspirant enters into a “full, final and permanent isolation from allness and its each part (Kaivalya Moksha)” …

This can also happen whilst still incarnated (Jeevanmukti) or at the instant of de-incarnation (liberated upon de-incarnated or Videhamukti) … And because this painting happened whilst alive, so it only denotes the former state …

Such an aspirant has no relationship to anything, including the God’s and Satan’s of any of the knowledge system that ever are or could ever be … Such an aspirant is also free of liberation and bondage in addition to also being free of their concepts … Thus such a one follows no written or told path as such a one only walks “Itself Within Itself” and just as IT ever is …

These 24 Tattva’s are as follows …

The 24 Tattva’s as have been discussed below are directly related to the 24 emanations as shown in above painted sketch of Bodhichitta …

When all the 24 Tattva’s as have been described below are voided from the evolutionary existence of an aspirant, then is accomplished the state of 24 emanations of above figure of Bodhichitta …

In each of these streaks there is a non-lighted envelope within which isolated diamond white lights are shining … Thus then the aspirants consciousness enters into any of these painted 24 streaks, then the same state of non-lightness which holds microscopic diamond white light would be self realized … This self realization denotes the stage of accomplishment of Mahakaali Mahakaal Yoga by an aspirant (This Yoga shall be subtly discussed at a later stage of this text) …

When viewed from outside, then above paragraphs realization shall not be self realized … Thus above paragraphs self realization can only be accomplished when the aspirants consciousness is already resting within the core of each of these 24 streaks of light that emanate out of the central core (or central point) of Bodhichitta …

When viewed from outside, each of these 24 streaks of light would be seen to be of a grey color …

And when these 24 streaks of Greyish color are entered into, then these are found to be of a envelope of non-lightness which has diamond white lights shining in it …

Thus when this state is seen from outside this state, then it is of a Greyish-Black color … And when the same stated is entered into (i.e. the consciousness of the aspirant enters into these streaks of Greyish color) then each of these 24 streaks would be seen to be like a very-very-very vast non-lighted envelope which has diamond white self-illuminated lights within it … This denotes the path of completion of all absorptions and the path to this completion itself is of Mahakaali Mahakaal Yoga (which shall be discussed in a later topic) …

This self realization is also the final and penultimate accomplishment of Nirbija Awastha (seedless state) … And after the seedless state is arrived at by the aspirant, then due to absence of factors which are necessary to run the physical and subtler vehicles of that aspirant, most aspirants never succeed in continuing their incarnated states any further unless they primarily are blessed by Shiva and Shakti (in addition to holding many other blessings) … Thus I also consider “Mahakaali Mahakaal Yoga” as a restricted topic and due to this reason, it is left for a later stage of this text …

And because within the state that is being discussed here, these 24 principal Tattva’s become unseeded from the aspirant (i.e. accomplishment of Nirbija Awastha of Sadhaka) so life may not even continue for most who try this Yoga on their own … So unless you find a Guru who could guide you in this path, do not try this on your own … And those who try must only be those who rest in fullness of being a nothing but a “Mumukshu (i.e. the one who only seeks liberation and nothing else)” …

When the seedless state (Nirbija Awastha) of the aspirant arrives and that too via the path of Mahakaali Mahakaal Yoga, then the Kundalini Shakti becomes Visargi (i.e. the energy of the aspirant begins passing beyond the crown plexus) and in such a state, not many aspirants have survived the impending (almost imminent) de-incarnation …

Proceeding further …

When I saw this painted state in the mid-brow area and then when I tried to count the number of streaks that were emanated from the middle of the painted figure, the consciousness always ended up inside the middle point of this state … So at those times I also couldn’t count the number of streaks of light which were emanating out of Bodhichitta …

This entry into the center of the painted state was as if the subtler-observing-vehicle which is within (i.e. the subtler-vehicle that observes this state) reaches the middle point of this figure and then enters it … This happened again and again … And eventually I counted 24 streaks, but by then this figure was already painted correctly …

Proceeding further …

This knowledge of 24 streaks of Bodhichitta is also told through a variety of ways and some of them are as discussed below …

24 elements of Samkhya …
Bodhichitta of Buddhist lore …
24 accomplishments of 24 Tirthankara’s of Jainism …
24 attributes (24 Guna) of Yoga Tantra …
24 Avatar’s of Sriman Naaraayana as told in Sikhism and Purana’s … Sriman Naaraayana is the one who voids the Guna one by one and through his 24 Avatars so as to restore the fullness of an earlier system and expand the real-next system after this voiding is already completed … Once the holder of 24^th accomplishment arrives, then the cycle of time re-begins again from the start point …
These 24 streaks also denote the 12 originating and 12 ending principles …
Etc-etc …

Proceeding further …

Now we shall discuss the 24 elements … These are composed of the following …

5 subtle essences (Panch-Tanmatra) … The word Tanmatra means subtle essences through which everything originates … And this word also means, the “subtle-mother of all matter” or “subtle-mother of macrocosmic creation” or the “subtle-components of Maker’s Makings … These five subtle essences are as follows …

Gandha-Tanmatra … The subtle essence of smell … The sound of “Na” …
Rasa-Tanmatra The subtle essence of taste … The sound of “Ma” …
Roop-Tanmatra … The subtle essence of form … The sound of “Shi” …
Sparsha-Tanmatra … The subtle essence of touch … The sound of “Va” …
Sabda-Tanmatra … The subtle essence of sound … The sound of “Ya” …

When we combine all above, then the five letter mantra of Panch Mukha Sadashiva (Panchakshri Sadashiva Mantra) is formed … NaMaShiVaYa (Namah Shivaya) …

So the deity of Panch Tanmatra is Bhagwan Sadashiva only …

And since these Panch Tanmatra are the source of allness, so the original-base of allness is none other than Sadashiva only … This is explained in a note at the end of this topic …

5 knowledge senses (Panch Gyanendriya) … These knowledge senses are as follows …

Netra … Eye
Karna … Ears
Ghranam … Nose
Jivhya … Tongue
Twak or Twacha or Tvak … Skin

5 action senses (Panch Karmendriya) …

Hasta … Hands
Paada … Legs
Munh … Mouth
Janenendriya … Genitals
Guda … Anus

5 vital energies (Panch Prana) of the vital air sheath (or Pranamaya Kosha) …

Udana Prana – The vital energy that moves upwards …
Prana-Prana – The vital energy that moves downwards
Samana Prana … The vital energy that moves inwards …
Apana Prana … The vital energy that moves downwards …
Vyana Prana … The vital energy that moves outwards …

4 essential-reasons (Chatur Karanam) … These four shall be discussed in below topic …

FF-4 … The innermost wisdom of all above discussions … Bodhi and Chitta across lore’s …

The same essence of Bodhichitta has been addressed through various names across lore’s … These are as follows …

That which shines in all above discussed aspects is termed as Maa Prakriti I.e. Mother Nature …
The same is also termed as Pradhana (primary base of allness) …
This has also been termed as Anandmaye Kosha (Bliss Sheath) … This is also called as Anandamaya Kosha …
This has also been termed as Pradhan Prakriti or Primary nature …
This is also a part of the Maya Kosha (i.e. it is a part of the sphere of divinity of creator) as it veils (or hides) the “innermost essence within itself (it hides the essence or Atman or truth within itself)” and thus prevents the aspirant to know its own innermost nature … But this veiling is only until the impressions are existent within it … Once the consciousness becomes impressionless (like the state as shown in above painting) that veiling is removed and thus the innermost nature that was hidden till then, is revealed to the aspirant …
Thus is the ultimate significance of this painting which also happens to be the first of Bodhichitta within the current precession cycle (i.e. the current cycle of precession of equinoxes) …

Proceeding further …

As per that Yoga Tantra which as of now is almost lost from this world, the Bodhichitta has the following colors in it (and these colors have also been depicted in above painting) …

White … Shweta (Dhavala) … This is of the Chitta … This relates to Brahmaloka (i.e. abode of the grandfather and creator of allness) who itself is self manifested out of the Sadyojata face of Sadashiva …
Red … Rakta … This is of the envelope around Chitta … These relates to Rudra Deva who is self manifested out of the Aghora face of Shiva …
Yellow … Peeta … This is of the envelope around the yellow color … This relates to Devaraja Indra who is self manifested out of the Tatpurusha face of Shiva (i.e. Maheshwara) …
Dark-Greyish or Greyish black … Shyama … This is of the central part of Bodhichitta and also of the 24 streaks as shown in above figure … This relates to Sri Bhagwan Vishnu who is self originated out of the Vamadeva face of Sadashiva …
And finally … Colorless or attributeless infinite or the self luminous finality of all paths of the triple times … Nirgun Nirakaar … This cannot be painted due to its inherently colorless state (I have no idea how to paint the self luminous colorless?) … This is the one which pervades and envelopes the entire Bodhichitta … This is the Brahman who as such is also addressed as Ishana face of Sadashiva in Shaiva Mara (i.e. path of Bhagwan Shiva) …

These also are the five primary deities of Vedas … And every Vedic deity is an emanation of these five …

Continuing with above description … Amongst these four colors …

The Red color belongs to the physical vehicle (Sthool Deham) and thus is denoting actional attributed state of brain (i.e. Rajoguni Awastha of Mastishka) at the time of this realization … This denotes that even when the Sanchit-Karman (accumulated merit) is already extinguished, but the Prarabdha Karman (destined-merit) is still pending and thus the aspirant has to be actional for some more time (i.e. until the destined merit is also exhausted) or in other words, until the destined time span of ending of that incarnation (in which this Bodhichitta is self realized) is arrived at by that aspirant …
The white color relates to the subtle body and is denoting the absorption of it into its own cause i.e. Sattva Guna (1^st macrocosmic attribute of neutrality) … That subtle body is gone for good is this Bodhichitta is self realized i.e. the aspirant does not hold a subtle body after this self realization … The impressionless state of the white part of orb of consciousness (Samskara Rahit Awastha of Chitta) as is shown in above painting, also shows that the aspirant has already unseeded its own consciousness orb (Samskara Rahit Awastha of Chitta) and is awaiting only for the destined merit to complete and “thus exit out of allness and her each part” … Such an aspirant is already gone even when he (or she) may still be found to be incarnated … Thus such were the aspirants who were addressed as the “thus gone” ones (or Tathagata, which denotes the stage of attainment of Buddhahood) …
The Greyish-Black color relates to Karanam-Deham (Causal body) and it denotes the absorption of causal body, into its own cause … This leads to “Mahakaali Mahakaal Yoga” as would be discussed in a later topic and it finally leads to the supreme realization of Vamadeva face of Sadashiva … This is the stage which leads to auto-absorptions of the macrocosm within the aspirant’s microcosm, into their respective macrocosmic principal states and where the process of absorptions of the also sends ripples in the Chitta (these ripples are seen around the Greyish lines which emanate out of the center part of this figure) and eventually leads to an eternal peace for that aspirant after everything is already absorbed in the middle part of the figure of this topic …
And the yellow color rays are related to Maha-Karanam-Deham (The great causal body or supreme causal body) … This is the color that shines and is the most effulgent (luminous) one … This denotes that the aspirant has already self realized whatever is to be ever self realized by anyone and it also denotes that aspirant’s essence is already entered into a permanent union to OM Naad (Parabrahman) … Thus during self realizations, this itself is the last self realization that is ever had by any aspirant … And from the earlier stage of this self realization, that aspirant enters into the further self realization of the eternally peaceful Parabrahman (Paramshiva) …

All above colors are related to that purified state of Prakriti which is totally free of all afflictions and only after this stage does any aspirant self realize all that is discussed in this topic of Bodhichitta …

Proceeding further …

Within the various Agama and Nigam paths of the Vedic knowledge systems and Yoga Shastras (Yoga texts), the same pristine state of Prakriti is called by various names as have been stated below …

Apo Jyoti … This means higher-better-pure light …
Shikharam … Top of mountain or summit (of evolution and attainment or Siddhi) …
Gantavya Stithi … The finality (of self realized knowledge) …
Antarlakshyam … Innermost knowledge or aim (of all incarnations) …
Meru Shikharam … The mythological mount Meru (or Sumeru mountain) …
Nitya-Vaikuntham … Ever liberation … Permanent-Vaikunth (Vaikunth is where my Sanatan Gurudeva Sri Bhagwan Vishnu resides) …
Satya-Kailasham … The True-Kailash (Kailash is highest or pure mountain where my Param Gurudeva Bhagwan Shiva resides) …
Chinmaya Nethram … The eye of pure intelligence (Buddhi) and consciousness (Chitta) …
Antar-Sakshi … Innermost witness … The innermost witness of all …
Sarva-Sakshi … Witness of allness … The supreme witness of all …
Satyam Jnanam Anantam … Truth Knowledge Infinite (as stated in Taittreya Upanishad) …
Sarvam Khalvidam Brahm … Everything is Brahman … All that is, is Brahman … Brahman is all that is … There is nothing but Brahman …
Kaivalya Moksha … That which denotes the supreme liberation …
And this topic also rests within the Vedic statement which was thus told … Ekam Sat Viprah Bahudah Vadanti … Truth is One, but sages address it through different names (and walk to the same truth, but through different paths) …
Satchidanand Swaroopam … That whose nature is of eternal Truth-Conscious-Bliss …
All above names are used to denote the same Atman i.e. the “essence within” in its Sagun Sakaar (i.e. Attributed-Form) and Sagun Nirakaar (Attributed-Formless) states …

Proceeding further

This painted state is also the final self realization of that which is the final essence of the four Great statement (or in other words, Chatur Mahavakya) of the four Vedas (Chatur Veda) and thus is also the innermost and supreme hidden essence of the Chatur Aamnaya Peetha (i.e. the four Vedic monasteries or four Vyasa Peetha) … Thus was it told by the ancient Vedic sages and who also were fully accomplished Yogi’s (i.e. Those Rishi’s who also were Siddha’s) …

Prajnanam Brahm … Self luminous is That … Of Rig Veda …
Aham Brahmasmi … I Am That … of Yajurveda …
Tat Twam Asi … That Thou Are … Thou Art That …
Ayam Atma Brahma … This Is That … of Atharvaveda …

Proceeding further …

And this topic also refers to that ultimate finality of self realization which as such was told in Vedic lore as follows …

Shivohum … Shiva Am I …

In all Yoga Tantras that ever were or could ever be manifested during any of the triple times, there is no knowledge higher than the one which is discussed here … Thus the knowledge of Bodhichitta is the last and final knowledge that is ever gained by any aspirant across the entirety of the triple times …

FF-5 … The self realization of finality of Nirgun Nirakaar … But through self realization of Bodhichitta …

Amidst all of above, the self luminous colorless attributeless that pervades and envelopes this state, is realized …

This is the Nirgun-Atman (colorless-attributeless-essence of the aspirant) …

This is the final reality that is within each aspirant (microcosm) …

Or in other words, the finality of reality that is within the aspirant and is known as the Atman is also self-realized through the earlier self realization of Bodhichitta …

This Nirgun-Atman (colorless-attributeless-essence of the aspirant) is also found to be indistinct from the vast dimensionless colorless-attributeless-infinite one, who surrounds this painted state and the state which is around this painted state … That attributeless infinite being is the timeless-eternal and is the one who is present in all individual states of the triple times (i.e. the eternal Parabrahman) and that too where IT’s presence is across all parts of allness (i.e. the omnipresent nature of Brahman) and is also the one who is present around and within each microcosm (including the aspirant) … This is the final stage of the ultimate self realization which as such is of an eternal omnipresent non-dual unity of Atman and Brahman (In the Vedas, the same truth is also told as Atman is Brahman) …

Thus is the self realization that the “reality which is within the aspirant (i.e. Atman)” is also the same-real which is “out and thus beyond of the aspirant (Brahman) …

Thus when this finality of totality of what is discussed here, is already self-realized by an aspirant, then that aspirant also knows, that the “Atman is none other than Brahman (i.e. Atman is Brahm)” and it is only after this stage that the aspirant arrives at the finality of non-duality of all knowledge of all of the triple times …

And due to this reason, the aspirant also self realizes the following fact …

The innermost essence (Atman) resides within me and simultaneously since the essence itself is the infinite Brahman, so I also reside within the enveloping Atman who itself is Brahman …

his leads to the realization of the essence of Vedas, “That ever-same which is within each aspirant, is also the same-ever-same which is around each aspirant and this itself is the one which the all-realized self-realized Vedic sages had termed as Atman and where the Atman itself is the only one that these sages have addressed as Brahman (and the same is also addressed as Paramatman, Paramdeva, Param Tattva etc. ) in the Vedas” …

That vast dimensionless colorless-attributeless-infinite omnipresent one, who is addressed as Atman and Brahman in the Vedas, is also stated as follows …

Nirgun Nirakaar Brahm by Brahmins …
Paramshiva by Shaivas …
Parmeshwara by Ishwarvadi’s …
Swa Prakash (or Swayam Prakash) which means as the self luminous( by Saurya’s) …
Paramatman by Vaishnavas …
And he same is also addressed as Adi-Para-Shakti by Shakta’s …
This oneness of final reality is also the “neither dual nor non-dual and thus perfectly non-dual one” who is also described by many Mahavakya 9or great statement or mega statement) of the Vedic knowledge systems, like “Ahum Brahmasmi (which means as or I Am Brahman or I Am That ), Tat Tvam Asi (which in English language means as That Thou Are or You Are Brahman), Ayam Atma Brahma (which means as This Is That or Atman is Brahman) and Shivohum (Which means as Shiva I Am or in other words, I Am Shiva)” to name a few …

Proceeding further …

Here we shall discuss Bodhichitta as the higher of all states across systems of evolution …

Bodhichitta is the highest state of Mahayana Tantra i.e. systems of the greater of all vehicles which is also told as Vehicle of divine beings (or Devayana) …
Bodhichitta is also highest self realization of Samkhya …
Bodhichitta is also the highest state of many other Yoga systems who has addressed the same Bodhichitta through a vast varieties of names …
And all these only relate to the same most ancient amongst all known and unknown ancient knowledge systems and which as such is that system which stands beyond-time and thus is naught but an eternal way of life i.e. Sanatan Dharma …
This topic is the finality of self realization within Sanatan Dharma as Bodhichitta which is being discussed here is the final essence of all of the six main paths of Dharma (Sanatan Dharma) …

This topic and its figure is the one which unites all knowledge systems, as far as their innermost essence is concerned … And that innermost essence is none other than “my own Param Gurudeva who is addressed as Bhagwan Sadashiva (i.e. the Ever-Auspicious-All and Ever-All-Auspicious)” …

Proceeding further …

This is to discuss the Sumeru Gyan Tattva (i.e. the final aspect of knowledge) that is accomplished through the self realization of Bodhichitta …

This topic on Bodhichitta is the Sumeru, the 109^th bead of all Gyan-Bhakti-Karma-Yoga-Mala’s which relate to the Absolute (knowledge systems) …

This is the “Atma-Jnanam Sumeru Shikharam (The ultimate self-realization)” within any knowledge system, all of which have only originated from the ever-same great grandmother of all philosophies of any of the triple times and which as such is known as the Vedas …

And finally …

And as a final discussion in this part of the topic on Bodhichitta, below written stands as an absolute fact across the entirety of the three times …

There is nothing beyond this knowledge …
There Never was …
And there never would be …

That’s all for now …