Naad Brahm … Sounds of Absolute …

Here we shall discuss the Aghora face of Sadashiva, who is also addressed as Aghora face of Shiva and also as Aghora face …

This topic discusses Aghora face of Sadashiva which is also addressed as Aghora face of Shiva, Aghora face or simply as Aghora … Since this is also a very vast topic, so I have divided into a few parts …

The state which is depicted in above figure was self-realized many years ago … This painting is a pretty old one and since it was left unattended for a quite a long time, so it has gotten wrinkled during those long-years that have passed after it was originally painted …

I consider ‘Ahum Naad (i.e. Aghora face of Sadashiva)’ as my formless Gurupita … The word Gurupita means “father-guide and guiding-father” …

This figure also describes the final stage of astral travelling (Sookshma Sharira Gaman) and that too in a state that is just prior the blue vehicle (or subtle vehicle or Sookshma Sharira) dissolves into its own cause i.e. the sound of Ahum (Ahum Naad or Aghora face of Sadashiva) …

Even though this state relates to macrocosmic nature, but the sound of it is only referring to the conscious-knowledge-activity principle (Chaitanya Siddhant) that is within each microcosm and is also pervading and enveloping the entire macrocosmic creation …

This sound of Ahum denotes the macrocosmic and microcosmic I’ness … Both these I’ness are one and the same due to the fact that their sound is of Ahum only … Thus in reality, what is within an aspirant (microcosm) is what is present in the greater macrocosmic creation, and vice-versa of this statement is also true …

Unless the ‘I that is within’ is still existent within a person, nothing can ever be deemed to be existent for that person … Or in other words, that person would not be able to realize anything if the I’ness itself is absent within that person … Thus unless I’ness is there in an aspirant, self-realization of anything is an utter impossibility … Thus is the importance of Ahum Naad of our discussion because this sound denotes both the macrocosmic and microcosmic I’ness …

As also, unless the “I that is within (i.e. the blue colored vehicle of above figure)” is dissolved into its primary macrocosmic cause (i.e. the formless blue colored state as the left side of above figure) existence in either of form or formless states, continues for that person …

And once the ‘I that is within’ is dissolved into its own primary macrocosmic cause, then “voidness of I’ness” is all that remains i.e. the aspirant ceases to be an individual microcosm, because such an aspirant knows the reality of the three statements which are listed here … Ahum (this word literally means I, and in a deeper sense it means as “ones innermost I’ness” or simply the “I within”), Ahum Asmi (which literally refers to the statement “I AM” and which subtly refers the another statement of “I exist … Eternally”)” and “Aham Brahmasmi, which in other words means as I am That (Here the word “That” means the “Absolute”) …

Such an aspirant walks away from all egoistic-Gods (Abhimani Devata) because he merges to the innermost essence of these two yet singular statements “I AM … And … I AM THAT” which as such was stated in Sanskrit as “Aham Asmi and within the much earlier Vedic lore, the same was also told also as Ahum Brahmasmi” …

The same was stated in Biblical lore as “I Am That I Am” and this also relates to the much-much earlier Vedic lore where the sages had told about Ahum Brahmasmi and Aham Asmi” … So I really do not believe that this is a Biblical statement as it directly relates to the much-much earlier and parental Vedic lore itself …

Deviating a bit … In fact if we take out all Biblical statements which were taken from the much-much earlier Sanatan Vedic Arya Dharma and also take out those revelations that relate to Kaalchakra, then there shall be nothing substantial to read in the Bible, as most of it would get emptied out in this process … Thus even though I am not a Christian yet I consider the Bible as mine due to the fact that it is an accumulation of what was told by sages and seers of Sanatan Dharma itself … Basically if I were to state this fact politically and decently then I would say “Bible is a knowledge which is directly related to the much-much ancient Vedas” …

Resuming again … As also, once the I’ness of a person gets dissolved into its own primary macrocosmic cause (i.e. Aham Naad) then at such a state the entire macrocosmic creation become invalid for such a person …

This is because, without I’ness, the person cannot experience anything because the I’ness that is inherent within each person itself is the primary basis of all realizations and experiences that are undergone by any person …

Within each aspirant, this I’ness is the astral vehicle (which in Sanskrit language is termed as Sookshma Sharira) … Once the subtle vehicle is dissolved into its own primary macrocosmic cause (i.e. Ahum Naad) then the entire macrocosmic creation becomes invalid for that person … Thus such an aspirant also walks the path of “Myself within Myself” only …

And after such a state, if anyone were to ask the macrocosmic creation (or her any part or any-subtle being) about that aspirant, then the reply of the macrocosmic creation would only be as follows …

“He was, but now is not”

And If the aspirant is the one who had also self realized the unity of his (or her own microcosm to the subtle macrocosm which is present in his (or her) microcosm and thence the further unity of his (or her) inner subtle macrocosm to the outer greater manifested macrocosm, then above statement would be thus …

“He was, but now is not, because now he is none other than me … The macrocosm”

When the astral vehicle (and thus the mind, because mind itself is the main component of the astral body) dissolves into its own macrocosmic cause (i.e. Ahum Naad), then the aspirant mind is none other than the macrocosmic mind itself … This is the primary significance of self-realization of the Aghora face of Sadashiva especially after the stage of the aspirants mind (blue vehicle of above paragraph) dissolving into Sound of Ahum (or Ahum Naad) itself …

AA … Discussing Aghora face of Sadashiva 

The formless state as is shown on the left side of above figure denotes the south facing “Aghora face of Sadashiva” … This face relates to Yajurveda …

The word “Sadashiva” is made up of two words …

• Sada means “ever or eternal” …
• The word Shiva also means “all auspicious” …
• So Sadashiva means the “auspicious-ever-all”, ever-auspicious-all and is also means the “ever-all-auspicious” …

And the blue colored body which is shown on the right hand side of above figure denotes the astral vehicle (Sookshma Sharira) of any aspirant … At a later stage we shall be discussing the astral vehicle and its components … The astral vehicle (of this little student) was facing to the north and thus the formless state of the face of Sadashiva as is shown in above figure is told to be south facing here …

Aghora means “not-wrathful or peaceful” …

The figure and sound is to which the path of any Aghori eventually relates … I was also a Yogi of Aghora Marg (I.e. an Aghori) during one of my earlier incarnations … And basis a direct experience of all six paths of Dharma, I can very rightly state that within the entire macrocosm (i.e. macrocosmic creation) there is no path better than that of Aghora because only this path has the supreme capacity to turn Tamoguna (macrocosmic attribute of inertia) into Sattvaguna (macrocosmic attribute of neutrality) …

Continuing with above paragraph … Thus for any divine degenerate age (Deva-Kaliyuga) which as such is an age of predominance of Tamoguna itself, Aghora is the better of all paths of evolution … Plus the path of Aghora is full of that knowledge and those absolute abilities which none of the other paths can ever provide to any aspirant …

Continuing with above paragraph … As also a fact that any aspirant who has not passed through the path of Aghora, cannot even be neutral towards dualities or dual-natures like that of God-Satan, good-bad, right-wrong, this-that, not-this and not-that and all such aspects) …

Continuing with above paragraph … If my Sanatan Gurudeva Sriman Naaraayana (i.e. eternal-guide Sri Bhagwan Vishnu) gives me a chance (i.e. he allows) I would prefer to leave the physical body of my current incarnation as an Aghori only because within the entire macrocosmic creation there is no path better than that of Aghora of face of Shiva which is being discussed here …

BB … Discussing Ahum Naad or Aghora face of Shiva

Here we shall discuss about Ahum Naad and its path which leads to self-realization of the finality of dimensions …

This sound of Ahum (i.e. Ahum Naad) which is being discussed here is also related to the “I’ness that the entre macrocosmic creation and her each part (i.e. each microcosm or aspirant)” was blessed with and that too from within the supreme genius of the Maker’s Makings …

Thus this figure also relates to the macrocosmic and microcosm I’ness and where both these are eventually found to be the same when an aspirant accomplishes the path of Aghora face of Shiva as is being discussed here …

Without I’ness that an aspirant is blessed with and that too from within the supreme-genius as is of the Maker’s Makings, there can never be a realization of the finality of the four primary dimensions of the Maker’s Makings …

And without the realization of the finality of the four primary macrocosmic dimensions, that aspirant cannot even station himself (or herself) within the entirety of Maker’s Makings i.e. that aspirant can never enter into a state of Brahmand Yoga (or the state of union to allness and her each part) …

These four macrocosmic dimensions, their finalities and abilities that an aspirant gets blessed with when he (or she) is already unioned to these finalities, are as follows …

• Dimension of Time (or Kaal) … The finality of this dimension of time (or Kaal) is eternity … That aspirant who merges to finality of this dimension is a Trikaal Drashta or the knower of three-times (i.e. knower of past-present-future) …

Above is the state of union to Mahakaal Shiva … The word Mahakaal means “Lord of Great-Time” but since in the Vedas there can only be one great, so the Great which is stated here, only means Supreme … Thus such an aspirant merges (or unites) to the Bhagwan Mahakaal (or supreme-time) who as such is the eternity itself and after this stage, that aspirant begins resting in that eternity itself …

Such an aspirant also knows the innermost meaning of Taraka Mantra of Paramguru Shiva … Taraka means that which liberates or makes an aspirant cross over the entirety of existence and non-existence and thus this word eventually means, that which leads an aspirant into Kaivalya Moksha …

This knowledge (of Shiva Taraka Mantra) is because that aspirant passes through the Vajradanda (i.e. the staff of Vajra) which is beyond the crown plexus (or 7^th plexus or Brahmarandra chakra or Sahasrara) … It is in the Vajradanda Chakra that Taraka Mantra of Paramguru Shiva is self-realized … Taraka Mantra of Paramguru Shiva is of Raam Naad (which in English language means as the sound of Raam) which inside the Vajradanda as such is like a simultaneous roar of a million and more lions (also told as the roar of thousand lions) …

After transiting through the Vajradanda (i.e. the staff of lightening) that aspirant self-realizes the eternity as is of Mahakaal Shiva (i.e. Mahakaal state of my Paramguru, Bhagwan Sadashiva) and thus enters into that eternity itself … This lightening is held within the golden colored Vajradanda and entry into the Vajradanda leads to a state where that aspirant attains the state of “Mahakaal aspect of Shiva” itself …

This is also the state where the aspirant only exists as the supreme or eternal mind (Sanatan Manas Tattva) and this is even when that aspirant is still existing in an incarnated (physical) state … Those sages who had rested in the essence of this discussion were the ones who had originally told that mind is the only instrument which has the capability to simultaneously rest within the three times …

Time (or Kaal) is an instrument (or weapon) of Devi Maa (I.e. Maa Adi Parashakti) and she “never shares even an iota” of this instrument with any egoistic-God (Abhimani Devata) and yet she shares this instrument of time, with non-egoistic Gods (Anabhimani Devata) and few of her children (i.e. her worshippers or Shakta’s) …

That aspirant who becomes as is discussed in above paragraphs, also becomes an instrument of Maa Adi Parashakti (or the supreme mother of allness) in addition to being an instrument of Paramshiva (which means as the supreme being or Brahman) …

As also since the egoistic-Gods (Abhimani Devata) or those Gods who center those knowledge systems which relate to individualism (Monotheism of any sort) do not control time, so their rendered knowledge systems always have end-time theories (i.e. these systems can never last till eternity of cycles of time or Kaalchakra) …

An aspirant who knows through a direct-cognition about what is stated above, is Bhagwan Mahakaal Swaroop (i.e. the aspirant is an incarnated state of the Great-Time or Eternal-Time) in addition to being a Swaroop of Maa Mahakaali (i.e. the Great-Divinity of Great-Time) …

This is also the state of being Mann Brahma (or Mind is the Absolute or that aspirant is like the supreme mind) and that too whilst that aspirant is still existent in an incarnated state …

• Dimension of Space (or Akasha) … The finality of the dimension of space is of Infinity (Ananta) … That aspirant who merges to the finality of dimension of space is a Sarvatra Drashta or the seer (and thus the knower) of allness and her each part because such an aspirant rests within its oneness to allness and her each part … This is the state of being Sadashiva in a manifest or incarnated state itself …

Such an aspirant is also the one who directly-cognizes the innermost meaning of a statement from Taittreya-Upanishad, which was stated thus by self-realized, all-realized sages … “Satyam Jnanam Anantam Brahm or Truth Wisdom Infinite is the Absolute Being” …

The union to the finality of dimension of space leads an aspirant into the state of being the plane of knowledge (Gyanakash or Brahmic Mahat Vijyanmaye Kosha) even within an incarnated state … The knowledge sheath (which in Sanskrit language is told as Vijyanmaye Kosha or Buddhi Kosha) of such an aspirant eventually merges to OM Naad (or the Sound of OM) …

In addition to above paragraph, space is an instrument (or weapon) of Devi Maa (I.e. Maa Adi Parashakti) and she “never fully shares” this instrument with any egoistic-God (Abhimani Devata) and yet this instrument is shared with “non-egoistic Gods (i.e. Anabhimani Devata)” … That aspirant who is as discussed in above paragraphs, also becomes an instrument of Adi Parashakti (or the supreme mother of allness) in addition to being an instrument of Paramguru Paramdeva Paramshiva (i.e. the supreme being, who in Vedas is also addressed as Brahman) …

Furthering above paragraph … And because the egoistic-Gods (Abhimani Devata) who center knowledge systems which relate to individualism (i.e. monotheism of any sort) are not the controllers of infinite space, so their rendered knowledge systems always have difficulties during their commencement, propagation, existence and end-times and it is only due to this reason, that such individualistic systems always become chaotic during their entire existence right from their commencement till their end-times … This world is already passing through this phase of an end time of individualistic systems that had manifested during the current human age cycle (i.e. human age of trinity or Manav Tretayuga) and this shall be derived within the later topic of Kaalchakra …

This is also the state of an aspirant being knowledge principle itself i.e. the state of being Jnana Brahma (i.e. Knowledge is Absolute) itself and thus such aspirant always rest in the Absolute knowledge (Gyan Brahma) …

And simultaneously the aspirant also is holding the status of being Akasha Brahma (or the one who is united to the infinite skies of beyond, beyond the beyond and beyond all that is ever considered or is not-considered as beyond) …

• Directions or Paths of evolution (or Disha) … The finality of dimension of direction is of an omnidirectional state … Such an aspirant who reaches the finality of the macrocosmic dimension of direction is only that one who has accomplished all of the six primary paths of Sanatan Vedic Arya Dharma … No other aspirant has ever reached this state of omni-directionality without successfully walking through the six primary paths of the great grandmother of all philosophies (i.e. six ways of life of Sanatan Vedic Arya Dharma) … Omnidirectional knowledge is that knowledge which rests within all the paths that ever are or could ever be within the entire macrocosmic creation and where that knowledge is arrived through by direct cognitions only …

Such an aspirant (who is discussed in above paragraph) is the one who is a Sarva Disha Darshi or the knower of all directions (or paths) …

As also, such an aspirant knows the innermost meaning of one of the Vedic mega-statement of “Satchidanand Brahm or Truth Conscious Bliss is the Absolute being (or Parabrahman)” …

Above is because of the fact that the union to finality of dimension of direction leads to a union of that aspirants consciousness orb (Chitta) to the “Chidakash (or the infinite consciousness of the Absolute being)” and thus such an aspirant becomes the Chidakash itself and that too whilst existing in an incarnated state … This is the state of being the “conscious principle (or Chetan Siddhant or Chetan Brahma)” itself and that too whilst resting in an incarnated state …

In addition to above discussions, direction is an instrument (or weapon) of Anabhimani Mahadeva (I.e. the non-egoistic great-lord) and he never has any restriction in sharing anything with anybody … And since he shares this with anybody who sincerely requests, so it is due to this reason that both the Deva’s (divine beings) and Asura (Satanic beings) can lay down their respective paths … But at the same time, Mahadeva only shares that path which is to be at that particular cycle of time …

• Dimension of State (or Dasha) … The finality of this dimension is of omnipresence …

That aspirant who merges to the finality of this dimension is the one who enters into the state of Sarva Stithi i.e. residing in union to all that ever is known, unknown, neither known nor unknown, within the intermediary states of these three and beyond these four …

Such an aspirant knows the three primary and other secondary aspects of the Absolute Being (i.e. Parambrahma) which were discussed in an earlier topic of “As IT eventually became” …

Such a one is the “entire macrocosmic I’ness (I.e. entire Ahumkara) manifest in a human form” … This is to what Agora face of Sadashiva primarily relates … Such a one also qualifies to holds the knowledge of Maker’s Makings and is also the holder of all abilities … This is the state of being the I’ness principle (or Ahumkara Siddhant) which itself leads to a further state of being Guna Brahma (three attributes are the self manifestation of Absolute Being) and that too whilst resting in an incarnated state …

In addition to above paragraph, (the dimension of) state is an instrument (or weapon) of Anabhimani Mahadeva (I.e. the great-lord) and he never has any restriction in sharing anything with anybody … And since he shares this with anybody who sincerely requests, so it is due to this reason that both the Deva (divine beings) and Asura’s (Satanic beings) can lay down their respective paths, which itself becomes the reason for reaching the desired state that must be at that particular cycle of time …

Proceeding further …

Thus basis all above discussions, such an aspirant only enters into a union to the finalities of the four primary dimensions of the macrocosmic creation and where these are related to aspirants Antahkarana Chatushtaya itself (i.e. related to the four fold inner-subtle-tool of the aspirant itself) …

This four-fold inner-subtle tool (Anandmaye Kosha or Antahkarana Chatushtaya) is of the shape of a subtle Shivalingam which has four separate parts and where these parts are like orbs of different characteristics …

• Mind (Mann) … This is the outermost orb and can even be infinite in its expanses … As far as Anandmaye Kosha is concerned, is the state of the aspirant, so is the characteristic (or color) of the mind orb …Thus I cannot state that this orb has this or that color, as I saw it changeful due to its unity to different macrocosmic states …
• Knowledge (Buddhi or Vijyana) … This is the next orb (i.e. inside the mind orb) and is of a very subtle yellow color …
• Consciousness (Chitta) … This is of a white color primarily but due to different colored impressions resting in it, so its color is changeful due to this reason … And in addition to this, the color of consciousness can also change due to different attributed that the aspirant is based in … Thus when an aspirant is primarily resting in attribute of inertia (i.e. Tamoguna) then the consciousness has a slight-blue (or light-blue) colored hue and when that’s same aspirant is resting in an actional state (i.e. resting in macrocosmic attribute of action or Rajoguna) then the consciousness orb has a slight reddish hue (or light-red color) … And when that same aspirant is resting primarily in macrocosmic attribute of neutrality (Sattvaguna) then the consciousness orb has a very subtle white colored hue … This is the second orb from inner side …
• I’ness (Ahamkara) … This is of a deep blue color as is of the above painting and it is the innermost orb of the Bliss sheath (Antahkarana Chatushtaya, or simply the causal body) …
• I shall be discussing these in detail in a later topic which relates to five sheaths (which in Sanskrit language is stated as Panch Kosha) …

Self realization within Aghora face of Sadashiva 

Thus, Aghora face of Sadashiva as is being discussed here has the capability to deliver the self-realization of all above and that too in such way that the unity of microcosm (aspirant) and macrocosm (macrocosmic creation) is also self-realized by that aspirant … Thus, these self-realization (i.e. direct cognitions) are also resting within the purviews of the Mahavakya from Yajurveda, as stated below …

यथा पिण्डे तथा ब्रह्माण्डे यथा ब्रह्माण्डे तथा पिण्डे

Yatha Pinde Tatha Brahmande, Yatha Brahmande Tatha Pinde

As is microcosm So is the macrocosm, As is the macrocosm So is each microcosm

Bible also has a similar statement of …

“As above, so below”

This Biblical statement is also relating to the above mega statement of the much-much earlier knowledge of Yajurveda …

This realization can also set that aspirant unto the path of a Vedic statement “Sarvam Khalvidam Brahm” or in other words, “the reality of everything, everyone and everywhere is Brahman only” … This self realization is also a part of the same Brahmand Yoga only …

And it is due to the fullness of self-realization and realization of allness to which above great statement of Yajurveda relates, I have stated that there is no path better than that of Aghora … Thus all those who say bad things about path of Aghora (i.e. say bad things about Aghori) don’t even know the pristine state to which the path of Aghora face of Sadashiva actually relates …