Emptiness is full and Fullness is empty or full is empty … This is just as it is also “subtly told” so in Upanishad … And this relates to the path of self-realization of zero infinite, which itself is the infinite zero and which has the self-realization of the defined component of zero and also an undefined component of zero (i.e. defined aspect of zero, undefined aspect of zero), which itself relates to those “beyond all beyond” states of Atma Stithi and Brahma Stithi …
This topic is the seventh in this series of Zero and Infinity (or Infinity and zero) and it continues from the previous topic that had the header of “Vedic deities, Ishta Swarupa, Atma Swarupa, Brahma Swarupa” … This topic is also the fourth one in this series of self-realizations within the “Yogic aspects of zero and infinite” as was the header of an earlier topic …
0/Infinity = Defined yet undefined Zero … Path to Zero Infinite … Emptiness is full … Fullness is empty (and Full is empty) …
Furthering discussion upon Atma Stithi (i.e. afflictionless state or the state where one is residing within union to one’s own Soul (or Atman) and that too after all the personal and impersonal aspects of ego are already detached from or zeroed out) …
Moving on …
Now we shall again divide (analyze its cut sections) the ‘0 by infinity ‘and the result is zero itself (0/infinity = 0) …
Any state that is prior any numerals were originated i.e. a state prior the self-manifestation of any microcosmic state had happened, or in other words, prior the numerals (or individual microcosm’s) had manifested from within the primordial nature (or macrocosmic voidness or primordial zeroness or emptiness) but after the stage of self-origination of the primordial nature, is a state where emptiness (zeroness) is all that is present …
And after the zeroness of allness (macrocosmic voidness) is entered into, which itself is through yogic ways of Samadhi, and then if we study its intrinsic pervader (i.e. one who permeates that voidness of allness), then we only end up within a state which as such is naught but the attributeless infinite being (i.e. Absolute or Brahman) … This is because, the attributeless infinite being (i.e. Absolute or Brahman) is omnipresent, and thus can also be self-realized within voidness … But this self realization is only after the stage of self-realizations of zero infinite, which itself is the infinite zero (i.e. Shunya Anantah, Anant Shunyah or simply Shunya Brahman) …
Once stationed within this realization, the aspirant can even escape out (i.e. go beyond) the previews of macrocosmic voidness (primordial nature or macrocosmic zeroness) which as such denotes a state where that aspirant (aspirants consciousness) is no longer attached to either of the manifest (Apra Prakriti), non manifest (or beyond nature or simply, the Para Prakriti) and also detached from what is termed as Avyakta Prakriti … And these self-realizations are also after the direct cognition of the path of Shunya Brahman …
This is what leads to the doorway of liberation and this is from where that aspirant self-realizes the attributeless infinite being (Parabrahman) who extends much-beyond the apparent outer limits of macrocosmic voidness and also of all aspects of Prakriti …
Thus, the self-realization that attributeless state (or Parambrahma) is even extending beyond the macrocosmic voidness and where that attributeless infinite being is as the perfectly detached pervader and enveloper of macrocosmic voidness and thus is also a pervader and enveloper of the entire macrocosmic creation (because the macrocosmic creation had also self-originated from the same primordial nature or macrocosmic voidness or emptiness or simply, Shunyata) …
Proceeding further …
As also, if this state prior origination of any numeral (i.e. microcosm … or in other words any individuality or corpus) is divided by a state that is as the end result or final realization of the attributeless infinite being (i.e. if the original-origin or zero is analyzed to know its own end-ness of its own end times, and that too while using the endless-ness as is of the attributeless infinite being), then the individuality of states prior origin and the state there is after final ending, also merge together … And after these are merged, they again enter the same state that was prior the origin of allness itself (i.e. one arrives at the state of primordial nature itself) …
Thus, whenever emptiness (zeroness or primordial nature or Shunya Tattva) is used as a base for any analysis, then irrespective of whether the analyzing method is numeric or non numeric or ‘beyond numeric and non numeric states’, the end result is always of the primordial nature (or zeroness) and where that zero itself is infinite, which means that is it defined yet holds an undefined component in itself …
Proceeding further …
This is the basis of all philosophies which are based upon aspects of voidness (Shunya) and thus such philosophies also state that “zero is infinite”, or in other words, “emptiness is full” …
This is what further leads to the self-realization of the fact, that within zero infinite, which itself is the infinite zero, fullness is empty …
All philosophies which are based within detachment to allness also have to pass through the same primordial nature (macrocosmic zeroness or macrocosmic voidness) and this fact is, irrespective of what is used to analyze and irrespective of their paths …
And in such a case, the infinite attributeless being which pervades and envelopes voidness is not realized and entered into by the aspirant …
Proceeding further …
However, if the infinite is used as the base to analyze, then even when the aspirant shall enter macrocosmic voidness, that entry shall only be temporary, because in such a case, that aspirant shall eventually arrive at the realization of the attributeless infinite absolute being (Nirgun Nirakaar Brahm) only …
And contrary to above, if the aspirant uses individualities as a base to analyze voidness (macrocosmic zeroness or primordial nature) as is when “0/1=0”, then also the aspirant enters zeroness (macrocosmic voidness or primordial nature) … But in such a case, after the aspirant enters into zeroness, that aspirant just stays there and thus does not realize the infinite attributeless being (Nirgun Nirakaar Brahma) …
Thus, basis this discussion, the final result of any self-realization is primarily determined by the entity that is utilized in the path which leads to that self-realization …
Expanding our discussion on above few paragraphs …
In the former case, an exit from all modes of existence is arrived at … And on the contrary, within the latter case, it leads to absorptions into the macrocosmic voidness …
Absorption into macrocosmic voidness only completes after all alchemical (or Siddha bodies, which are present in any aspirant’s microcosm) are self-formed within the physical vehicle of that aspirant and as time progresses, these bodies also enter into unions and thence merge their respective macrocosmic principal states (i.e. Siddha Loka and Deva Loka) …
And since these Siddha Bodies (Siddha Sharira) also denote the presence of their own respective macrocosmic states within the aspirant’s microcosm itself, so after all these Siddha bodies get absorbed into their respective macrocosmic principals, the aspirant is no longer having the macrocosmic states (which are denoted by those Siddha bodies) within its own microcosm (physical vehicle) …
Thus, when all the macrocosmic states (i.e. entire macrocosm) which earlier on was present inside the aspirants microcosm gets absorbed into their respective macrocosmic principals, then this absorption of Siddha bodies into their respective macrocosmic principals, also denotes an end of aspirants contact with the macrocosmic creation …
After such a stage, the aspirant cannot see the macrocosmic creation and thus finds it irrelevant …
Thus, when all of the macrocosmic states which are present inside the aspirant’s microcosm (physical vehicle) and are as the aspirants Siddha bodies, get merged to their respective macrocosmic principal states (I.e. Deva Loka or Siddha Loka), then that aspirant walks free of allness of the entire macrocosmic creation …
And this is the stage of entry into the primordial voidness (or macrocosmic voidness) where that aspirants escapes out of the following states of existence …
- Cyclic existence … This is the existence within the begun macrocosm or macrocosmic matrix or Samsara … This is what leads to cycles of existence, which as such are of birth and death across the universes, planes of existence and worlds …
- Acyclic existence … This existence is free of cycles of birth and death … In this existence, the aspirant leaves its gross state of existence (like when still holding the physical vehicle) and then that aspirant acquires a Siddha Body (Siddha Sharira) which is appropriate for residing in a divine realm (Deva Loka) which that aspirant has attained whilst he (or she) was still holding a physical vehicle during the earlier stage of existence within a gross realm (like this planet) … This divine body (or Siddha body) is eternal as it can continue to exist eternally within that divine realm … But, even when that divine body denotes a liberation from this gross and other subtle realms, yet it does not denote a final liberation (Kaivalya or Moksha) because it continues to exist within that divine realm (Deva Loka) … This kind of liberation comes under the purviews of Karmadhin Mukti (or Karmadheen Mukti) as we had discussed in an earlier topic … This acyclic existence is also within the unbegun macrocosm and due to this, the unbegun state of macrocosm is also termed as acyclic existence in this text …
- Macro-neutral existence … This is that existence which is neither cyclic nor acyclic … This is when the aspirant finally begins holding (or accomplishes) the diamond white body, which as such is the one that can also be termed as Brahma Sharira (or the body of Brahma) … And in the intermediary stages of acquiring this diamond white body (body of Brahma), is the stage of accomplishment of the body of Christ, which is also a diamond white body, but it is still enveloped by a non-lighted state (of unbegun macrocosm) …
- Emanatory existence … This is within macrocosmic voidness (Shunyata) where the ones who reside there, just emanate out of that macrocosmic state of emptiness (Sarva Shunya or Shunyata), do their jobs and then de-emanate back into the same macrocosmic emptiness … Thus, those Siddha’s (fully accomplished beings) who reside in macrocosmic voidness, end up having an emanatory existence …
- End note for these bullet points: Until allness in its gross (physical), subtle and divine realms (Deva world or Siddha world) is left behind and also is left behind the primordial nature (emptiness or voidness or Shunya), no aspirant can enter into the stage of Karmatit Mukti (liberation beyond deeds and fruits) … Until this stage is arrived at, the aspirant continues in Karmadheen Mukti (i.e. that liberation where the law of cause and effect is not evolved over) … As a matter of fact, Karmateet Mukti is only possible with the self-realization of the attributeless infinite being (Nirguna Nirakara Brahma) … And this Karmatita Mukti is also possible after study (analysis) of the undefined component of the zeroness that is denoted by our current discussion on 0/Infinity = Defined yet undefined Zero and thence a direct cognition of the attributeless infinite absolute being (Nirguna Nirakara Brahman) …
Defined component of zero (defined aspect of zero) realized by analysis of 0/Infinity = 0 …
Without the end realization of the attributeless infinite being (Nirgun Nirakaar Brahma), which itself is self-realized as the colorless pervader and enveloper of zeroness of allness (Sarva Shunya or Shunya Tattva), the undefined component of this discussion cannot ever be self-realized …
In such a case, that aspirant would only consider the following as finalities …
- Zeroness of Zero … This is when emptiness is self-realized as emptiness (Shunya Tattva) which itself is during absorption in zero or absorption in emptiness (Shunya Samadhi) …
- Infiniteness of zero … This is when emptiness (Shunya) is self-realized as fullness, which itself is during Asamprajnita Samadhi (Absorption in zero infinite or absorption in non-lighted state of Shunya Brahman) … This denotes the higher of all states of Maker’s Makings, because Shunya Brahman itself is the original self-expression of the attributeless infinite being (Nirguna Nirakara Brahm) within the Makers Makings …
Undefined component of zero (undefined aspect of zero) by analysis of 0/Infinity = 0 … Atma Stithi …
When the undefined component of 0/Infinity = 0 is self-realized, then that undefined component is seen as a colorless infinite pervader of zero and which even though is colorless, yet is is also illuminating the non-lighted (dark, night like) state of zero … This self-realization is through Asamprajnita Samadhi (absorption in non-lightness) only …
When this is self-realized within that state of non-lightness of zero, then it is also seen to be present everywhere in that earlier realized zeroness …
And after the aspirant further tries to study that “everywhere present component of colorless pervader of zero”, then it is also seen within his (or her) own microcosm …
At this state of inner self-realization, that component is just as colorless as was self-realized within that zero and is also found to be afflictionless (i.e. free of all afflictions or Vrittihina Awastha) … It shall also be found at this stage, that all afflictions (stains or Vritti) are a part of allness and thus are not of that undefined component that is self-realized within the aspirants microcosm in addition being self-realized everywhere (in the macrocosm) …
This is the stage of afflictionless-ness, which also denotes the perfectly detached state of the aspirant’s Atman … Thus, this is Atma Stithi or resting in oneness to one’s own Atman, which is also termed as taintless, afflictionless and stainless due to its perfectly detached state from the entirety of allness of the Makersmakings …
Finality of undefined component of 0/Infinity = 0 … Brahma Stithi …
After above stage is completed and then the aspirant sees its own innermost essence (Atman), then that innermost essence (Atma) is also found to be infinite due to the fact, that it is self-realized to be also present within and beyond the aspirant’s tiny microcosmic physical vehicle and it also extends until the undefined limits (infinity) …
This state of aspirants innermost essence (Atman) is of sameness to the attributeless infinite absolute being (Nirguna Nirakara Brahm) …
Thus, this self-realization also denotes the condition of Brahma Stithi (resting in an inner union to Brahman), which itself is the one that is told by Vedic Mahavakya (which in English means as Vedic Great Statements) as follows …
- Aham Brahmasmi … This is of Yajurveda and in simple words, it means “I Am That” and … But in this Vedic mega statement (Mahavakya of Vedas) the word “I (or Aham)” means as the “afflictionless state of aspirants I’ness (which means as the Vrittihina Awastha of Sadhaka’s Ahamkara)” and thus this word “the afflictionless state of I (or Ahum) of a Sadhaka” only denotes the aspirants Atman … And the word “That” is denoting the Absolute being (Brahman) …
- Tat Tvam Asi … This is of Samaveda and in simple words, it means as “Thou Are That” … And in this Vedic great statement (Mahavakya of Vedas), “Thou” is denoting Atman and “That” denotes Parabrahman …
- Ayam Atma Brahma … This is of Atharvaveda and in simple words, it means as “This Is That” … And in this Vedic great statement (Mahavakya of Vedas), “This” is denoting Atman and the word “That” denotes the supreme being (Brahman) …
- Prajnanam Brahma … This is of Rigveda and in simple words, it means as “Self luminous Is That” … And in this Vedic great statement (Mahavakya of Vedas), “Self luminous” which is denoting the “self-illuminating state, is of Atman (who illumines all, yet keeps itself hidden from all)” and the word “That” denotes the Supreme being (Parambrahma) …
- Sohum … This is both a Yogic and Vedic mega statement (Mahavakya) and in simple words, it means as “So Am I” … And in this great statement (Mahavakya), “So” is denoting Brahman and the word “I” denotes the afflictionless state of aspirant’s innermost essence (or Atman) …
- Shivohum … This great statement means as “Shiva Am I” (or I Am Shiva) … Here the word Shiva is synonym of the Absolute being (Brahm) and I denotes the purified I’ness (i.e. afflictionless I’ness or Vishuddha Ahamkara) which itself denotes Atman …
Proceeding further …
Brahm Stithi, which means as an innermost union to Brahma (innermost union to Brahman) also denotes the union to Brahman …
And where, allness itself is nothing but a self-expression, self-manifestation and self-presence of Brahman as allness and also as her each part … And where that allness can be briefly described as follows …
- Saguna Sakara … Sagun Sakaar … This means that which is having attributes and also has a form … Thus, it denotes attributed-form …
- Saguna Nirakara … Sagun Nirakaar … This means that which is having attributes and also has a formless condition … Thus, it denotes attributed-formless … All divine worlds (Deva Loka) and also all of the Siddha worlds (Siddha Loka) have such attributes … All formless gods of religions also have the same category …
- Nirguna Nirakara … Nirgun Nirakaar … This means that which is devoid of attributes and yet is a formless condition … In Vedas, if the word attributeless is told along with the word formless, then that formless only denotes the infinite … And due to this reason, Nirgun Nirakaar (i.e. attributed formless) as used here only means attributeless infinite (Nirgun Ananta or Nirguna Brahman) whose first self-expression was of that “zero infinity, which itself is the infinite zero (and thus, was of Shunya Brahman)” … Shunya Brahman is the one who in Vedic and Yogic lore’s is told through various names like Sadashiva, Sriman Naaraayana, Bhagwan Vishvakarman and also as Viraat Parabrahman (that itself is one of the names that is told for Panch Mukha Sadashiva or five faces of Sadashiva) …
- Rest of the aspects of this discussion can be known from an earlier topic of “As IT finally became” …
Thus, basis above …
Any Yogi who attains to Brahma Stithi also denotes the following …
Brahman Incarnate … In his (or her) Sagun Sakaar state, i.e. an attributed-form state, and as a human bodied form or even when he is seen in his (or her) own Siddha body (divine body), that Yogi is Brahman Incarnate (i.e. that Yogi is like an incarnated state of Brahman, even when he still holds a physical body or even a divine body) …
Deva Loka Incarnate or Siddha Loka incarnate … In his (or her) Sagun Nirakaar state, i.e. an attributed-formless state and whilst that Yogi is of sameness to a divine realm or Deva Loka (or Siddha world or Siddha Loka), that Yogi is Brahman incarnated as that divine realm (Deva Loka) or Siddha world (Siddha Loka) … Thus, that Yogi is the one in whose envelopes all Deva’s (God’s) and acts as their residence (world or plane or Loka) …
Nirguna Brahman … In his Nirgun Nirakaar state, i.e. an attributeless infinite condition of that Yogi’s I’ness (Ahumkara), Knowledge (Vijyana or Buddhi), consciousness (Chitta), mind (Manas) and also as vitality (Prana), that Yogi is of sameness to Nirgun Brahma … Thus, such a Yogi is one whose “Atman is Brahman” and where both are self-realized as omnipresent within the entirety of Maker’s Makings and due to this reason, he (or she) also denotes the following Vedic statements …
- Pranatma … Which means that he (or she) is like the manifested state of macrocosmic vitality (Prana) itself and where his (or her) own vital air sheath (Pranamaya Kosha) is naught but the “entire divinity of Brahman (i.e. Brahm Shakti or Adi Para Shakti)” … Thus, that Yogi is also based within the Vedic statement of Prana Brahma, which means as that condition where that Yogi’s inner vitality (Pranamaye Kosha) is non-dually unioned to the omnipotent macrocosmic vitality, who itself is the omnipresent divinity of Brahman and is the entity which drives the entire macrocosmic creation (macrocosm) …
- Gunatma … Which means that he (or she) is like the manifested state of the three macrocosmic attributes (Triguna) itself … And since these three attributes are also present inside the microcosm (Physical vehicle) of each aspirant, so the word “Gunatma” also denotes that stage where the attributes (Sattva Guna or attribute of neutrality, Rajoguna or attribute of action and the attribute of inertia or Tamoguna) of that Yogi are naught but the “entire divinity of macrocosmic attributes, which as such are the root of supreme divinity (Maa Prakriti) to whom the entire macrocosmic creation has always related … Thus, that Yogi is also based within the Vedic statement of Guna Brahma, which means as that condition where that Yogi’s inner three attributes (Triguna) have non-dually unioned to the three macrocosmic attributes and which itself are denoting the divinity of primary attributes of macrocosmic creation …
- Mann Brahma … This means “Mind is Brahman (Mind is absolute) … That Yogi who rests in Brahm Stithi as discussed here, is the one whose mind sheath (Manomaya Kosha) itself is the macrocosmic plane of mind … This is denoted by the Vedic statement of Mann Brahma (or mind is the absolute being and it also means, mind is a self-expression of the supreme being and thus is the absolute being) …
- Chetan Brahma … This means the consciousness is absolute (consciousness is Brahman) … This is the state where the consciousness orb (Chitta) of causal body (i.e. the fourfold Antahkarana or Antahkarana Chatushtaya) of that Yogi has unioned to the sky of consciousness (Chidakash), which itself denotes the state where that Yogi is in oneness to the omnipresent consciousness of Brahman …
- Akasha Brahma (Mahakash) … This means the ether (Akasha Mahabhuta) is absolute … This is the state, where the ether (Akasha) that is present within the “earthen pot like state of physical vehicle (which in Vedas is told as Ghatakash or ether of the pot)” has non-dually merged to the macrocosmic plane of ether, that itself is like the limitless sky of ether (Mahakash) … Thus, the inner aspects of that Yogi are already omnipresent within the entirety of Maker’s Makings, which also means a state of oneness to the entirety of Makers Makings … This is what was told by Vedic sages as Akasha Brahma, which means ether is the absolute being and it also means as ether is a self-expression of the absolute being and thus is the supreme being …
Proceeding further …
Such a yogi who has attained to Atma Stithi and thence to Brahma Stithi, is as follows …
- He (or she) is the end-ness, of the endlessness …
- He or she is the beginningless beginning, which itself is the endless end …
- He (or she) is allness even within his (or her) human incarnated form …
- He (or she) is Atman incarnate …
- He (or she) is Brahman Incarnated …
- And since he is as he is told above, so in his own supreme reality (that he has cognized), he (or she) is from whom primordial nature self-manifests, prior to origination of the four states of macrocosm (as was discussed in an earlier topic of “As it furthered itself”) …
- And since he (or she) is Brahman, so the first self-expression of Brahman, i.e. Shunya Brahman, which as such is the “zero which it infinite” and simultaneously also is the “infinity which itself is zero”, is also his own self-expression … Thus, is is also the lord of Shunya Brahman and due to this reason, he is the manifested state of Sriman Naaraayana, who in Shaiva Lore’s is also addressed as Sadashiva (Panch Mukha Shiva) and who in Vedas is addressed as Vishvakarman …
And finally … The statement … “He was … But now he is not” …
Being such (as described in above bullet points), such a Yogi is thus described …
- Fully gone, yet ungone … Yet the permanently gone one …
- Fully ungone, yet gone … And yet the permanently ungone one …
- He completely exists, yet doesn’t exist … And yet is eternally existent one …
- He is the beginning, the end … And yet is beginningless and endless one beyond all suchness …
- He is neither here, nor there … And yet the omnipresent one as far as his knowledge (Buddhi), vitality (Prana), consciousness (Chitta), mind (Manas), I’ness (Ahumkara) and is concerned …
- He is the Atman, who itself is Brahman who self-manifests as the original cause of allness and yet in his own finality, he is Brahman, from whom the cause of allness was self-manifested within the supreme genius, that itself is of the Maker’s Makings … Thus, being such, he is the knower of entirety of the supreme genius, as is of the Makers Makings in addition to being the knower of absolutely detached Maker of allness (Para Brahman) …
- He resides in a non-dual union to his own Atman, who itself is the Atman of all (Brahman) … Thus, he no longer is in a gross, subtle or even a divine body, even when he may seem to be holding a physical body … He rests in his own Atma Stithi, which in his own finality of reality, is naught but the stage of Brahma Stithi …
And since his own “Atma is Brahma” who itself is beyond time (Kaal), directions (Disha, which also denotes the varied ways of life), state (Dasha, which also includes all states of existence, including in divine realms) and space (Ether or Akasha Mahabhuta), so he is also beyond the primary four dimensions (Chatush Ayam) of the Makers Makings …
And due to this reason, neither can his time span of existence be known nor can his end state be known anywhere within the entirety of Makersmakings …
And due to above, is anyone would ask the divinities of the macrocosmic creation, about his whereabouts and his current existence, then the macrocosmic answer would invariably be …
He was … But now he is not
Continues …