The path of going beyond interdependent origination, also leads to a state which is beyond cause and effect … This leads to a stage where the aspirant also walks beyond all principles, process and laws of Makers Makings … But some lesser or larger quantum of suffering is always there in this path, especially within its final stages … But this path eventually leads to the stage of Karmateet Mukti (i.e. liberation beyond deeds and fruits or beyond cause and effect) which as such is the same as what most Vedic sages had told as Kaivalya Moksha and whose path itself is of “Be Liberated (or, Being liberated)” and not what most believe as “Get Liberated (or Getting liberated, through fruits of better deeds)” … This path is based upon an inward detachment to allness and her each part and thus it eventually has to begin from the phrase, “Be zero to be infinite” … And this itself is the path that relates to the innermost essence of the wise words, that there eventually is “nowhere to go, nothing to do, nobody to be”, except to be as you eternally are … This is the path of a Mumukshu (one who only desires liberation and nothing else) and thus attains to the state of a Muktatma (one who is already liberated) means …
This topic continues from the previous one of “Law of cause and effect and law of reverse effect” …
That which is originated always dies … Is temporary and non-absolute …
As also, good and bad are also dependent on ones belief, systems and also on codes of society from where one hails … And is also dependent upon evolutionary standing of an individual or society … Evolutionary standing of any individual or society within macrocosmic hierarchy is what determines what is taken as goodness, better-ness and bestness and their reciprocals …
A couple of hundred years ago, greater heroes were the ones who fought and won great battles … And with these nuclear weapons, a hundred years from now, greater heroes would only be those ones who shall have the ability to prevent great battles from taking place …
This is evolution into higher subtleties and even when these nuclear weapons denote higher grossness of the society or country and the world which holds it, yet these very grosser weapons shall be the torch bearers for change of outlook of humanity within the next few decades …
As far as this example stands, we can say that this shall be the evolution of our perceived hero-hood within the current century itself … Which as such is a judgment of goodness and badness, and which itself is naught but an entirely relative entity, where the parameters of relativities also change during the course of our eternal evolutionary process …
All that depends is whether present day humanity would appreciate this fact without a nuclear war or not, but the fact still remains and just as I see it for that not so distant future, where humanity of that time, would definitely appreciate and comply to what is implicitly told here, through their specific laws that would be originated at those not so distant times … And this is what interdependence of origination and evolution really means …
Proceeding further …
Nothing on this plane of existence or even on any of the higher planes is Absolute … As long as the plane of existence exists in the cyclic or acyclic existence, it cannot ever be Absolute in its nature …
There is nothing here or in beyond (divine realms), and which still rests within any of (i.e. one or more of) the planes of the macrocosmic creation and could still be termed as the Absolute… No country … No society … No economy … No relationship … No task … No cause … No effect … No place … No power … No belief… No Faith … No centered entity of a belief or faith …
And thus, there really is nothing which is originated and thus could be perceived, analyzed or otherwise reasoned out, and thence termed as Absolute … This is because, all such aspects are ever evolving and thus are changeful due to which they are also found to be resting within one or another of those vast number of levels of macrocosmic hierarchies … Whereas on the contrary, the attributeless omnipresent infinite (or simply, the Absolute being) is non relative and thus is also non hierarchical due to being non-dual and thus beyond comparisons …
As we evolve, we arrive at an ever higher inner subtlety, and if our evolved subtlety is within the subtlety bandwidth of a higher state of existence, we can enter into a direct realization of that higher state of existence … In any other case, that higher states subtlety bandwidth shall be like a subtler wall which shall prevent an aspirant from entering into its realization … This is also in line with what was discussed in an earlier topic of “You are what you have self realized” …
And as a matter of fact, that which is originated, is always originated interdependently from an already existent aspect (or state or entity) … And one who is originated, always lives its destined lifespan … And dies …
Thus, due to this, that which is interdependently originated (including causes and effects) is ever changeful and thus temporary, due to which such an aspect can only be termed as a non-absolute entity … This statement is applicable to all that ever is begun as a microcosm or macrocosm, including but not limited to a universe, a plane of existence (like the milky way galaxy, which also has an astronomical age), a world system, a geographical landmass, a nation, a culture, society, system, faith, scripture … Etc., etc., … Keep adding things here …
That which is non originated and yet is existent, is none other than the attributeless infinite being (Nirguna Nirakara or Para Brahman) and due to the base reason of there being direct self-expressions of Brahman as the five divinities (Panch Deva), so in the Vedic lore, these direct self expressions of Nirguna Nirakara, is also addressed as Aj (or Aja) which means “unborn yet timelessly existent one” …
This term is used because the self-expression of Brahman, is naught but a causeless cause of any self-manifested state (i.e. Swayambhu or self originated) and thus Brahman being a self expresser is also beyond the stage of being a parent or relative of these self-originated ones … Due to this reason, Param Brahma (or Brahman) cannot even be termed as the originator (or parent) of any of these Swayambhu or Panch Deva or five primary divinities (Swayambhu means, self originated one or unborn yet existent one) … Para Brahman is free of originations and end, even as a Swayambhu …
Thus, the self-realization of Nirgun Nirakaar Brahm (or Parabrahman) also denotes a state of going beyond the presently discussed principle of interdependent origination, in addition to going beyond the law of cause and effect …
In reality the attributeless infinite (Nirgun Nirakara) is farther from aspects which relate to anything that is believed here, there, everywhere or even nowhere … And this is even when IT exists within each here, there, everywhere or even nowhere’ and is as the finally detached pervader and enveloper of each that is ‘here, there, everywhere or even nowhere’ and where IT only rests within and beyond allness, as its silently detached, eternal omnipresent witness of all …
As also such an aspirant would agree that each ‘here, there, everywhere or even nowhere, eternally resides within this final pervader and enveloper of all, which itself the Absolute … And thus in reality, there really is naught else to be finally self-realized so as to eventually be in oneness of each that is here, there, everywhere and even nowhere’ … The knower of Brahman, is the one who eventually is in oneness to allness and yet is detached from allness, just as Brahman itself is …
Some of my family and friends say, I confuse more than I convince and I agree with them, as if it were so straight, then it would not even have taken an eternity to arrive at it, even when it eternally has been residing within and around each aspirant and entity …
Going beyond interdependent origination … And principles, process and laws …
If I were to say this path in a single statement, then it could be thus told …
Be Zero (Empty) … To Be Infinite (omnipresent fullness)
The path of Infinite originates from Zeroness
Zeroness is base of evolution … Infinite stands beyond the evolutionary process
This is the path of a Mumukshu … And thus of a Muktatma
Unless we relate and thus unite to the root of allness (Shunya) which itself is the primordial nature (Shunya Tattva), the path to infinite, never opens up …
Unless we inwardly are resting in zeroness (detachment from all hierarchies etc., of the Maker’s Makings) the finality of Infinity that itself is of our own Atman (Innermost essence) and which by itself is the omnipresent partless essence of allness (Brahman), can never be known …
This is the stage of self realization of the fact, that Atma is Brahma and whose path always passes through an intermediary self realization, of Pinda is Brahmand (microcosm is macrocosm, or in simple words, the self realization of the fact that, the macrocosm in its subtle impressional state, is resting within the aspirants microcosm itself) …
Unless we know what is told here through a direct self realization, the final emancipation would only remain a distant dream … And this would even be when the finally liberated state, itself is of our own Atman, who itself is Brahman (i.e. the final liberation is also related to a direct cognition of the Vedic Mahavakya of “Ayamatma Brahma”, which literally means as “This is That”, which the sages had also told as “Atman is Brahman”) …
And this stage, is beyond the all the principles, process and laws of the supreme genius, that is of Makersmakings itself … So, liberation is also beyond the discussed principle (dependent origination) and its law of cause and effect …
Proceeding further …
So, basis above, one needs to be zero prior one could cognize ones innermost absolute nature … This is because, within and beyond zero (Shunya) resides the infinity (infinity permeates and envelopes zeroness) …
So, due to this reason, infinite nature itself is the greater wholeness of zeroness … This is the relationship of zeroness and infinity, from the point of view of the principle of interdependent origination and evolution …
This is the path of self-realization of Shunya Brahman (i.e. the zero which is infinite and simultaneously, the infinite, which itself is zero) … And this is what was told by Gurudeva Gautama Buddha, as Shunyata and where the word Shunyata only means, that emptiness which is full (i.e. emptiness is full) and simultaneously, that fullness which is empty …
Shunya Brahman, is the same who is addressed as Panch Mukha Sadashiva (and thus Sadashiva also means, “That who is not, yet eternally is”), Sriman Naaraayana, Vishvakarman and Virat Parabrahman …
Proceeding further …
Unless one dissolves all that is related to macrocosmic creation, within ones own microcosm, the zeroness can never be arrived …
Thus, the path of zeroness is of detachment and let go (Tyaga) …
But in an earlier topic, Tyaga was also told as the final stage of Brahmanpath (the last path) … Thus, the path of zero (Shunya) is also a part of Brahmpath (last path) itself …
And since Shunya Marg (path of Shunya) also leads to infinite being (Brahman), who denotes a state that is beyond principles, process and laws of Maker’s Makings (and thus denotes going beyond the principle of interdependence also), so due to this reason, Sarva Shunya (zeroness or emptiness of allness) is the path of going beyond the principles process and laws of makers makings …
Thus, due to this reason, the path of the discussed principle and law, always leads to Shunyata (voidness of allness) and where that Shunyata (voidness or emptiness) is also found to be infinite as was discussed in one of the topics of Yogic mathematics …
Now note this carefully …
In this path, which itself is of detachment, following is a matter of fact …
Detachment is detachment only if it is to allness and her each part
And where allness includes all divine realms, all scriptures, their paths, practices
In any other case, it is only a mere non-attachment to individualities or corpuses
Note this also carefully …
Unless detachment is such … It can never lead to a direct cognition of Shunya
And finality of Shunya is Shunya Brahman, whose lord is Sriman Naaraayana
Sriman Naaraayana is beyond principles, process and laws of Maker’s Makings
And this is even when, Shunya Brahman is original self expression of Brahman
Proceeding further …
Until one holds unto the earned fruits (effects) of deeds (causes), the path to one’s inner zeroness doesn’t even open up … Until the zeroness is arrived at in totality of it, which also includes the stage after let go of all earlier earned merits, the attainment of self realization of the infinite would only remain as a distant dream …
Once the aspirant lets go of all earlier earned merits (cause and effects) which itself is through the inward path and where this let go also takes place in absence of any cause (deeds, etc.), then in such a case, the effect shall not even be generated, even when it would be caused … This is the path of liberation from cause and effects and also its governing principle i.e. dependent origination … Such a causeless cause which leads to an effectless effect, is only arrived after the aspirant reaches the doorway of final exit from allness and thus is already walking within the last path (Brahmanpath), whilst totally alone (detached from allness) …
This leads to a stage, where the aspirant walks beyond the hold of the entire macrocosmic creation … And in absence of such a macrocosmic hold, there also is nothing to hold that aspirant within any mode of existence … In absence of any macrocosmic hold on the aspirant, there also remains no applicability of the law of cause and effects and its governing principle (i.e. dependent origination), which itself becomes the reason for such an aspirant to enter into that, which is beyond the entirety of Makersmakings …
This denotes the stage, where the aspirant is beyond Karma (deeds, etc.) and their fruits (Karma Phala) and thus it also denotes Karmatit Mukti (liberation from deeds) … This is the finality of liberation which the self realized, all realized ancient sages had termed as Kaivalya, Moksha, Kaivalya Moksha, Kaivalya Mukti, Keval, etc., …
That which is Karmateet (beyond Karma and Phala), is also beyond attributes (i.e. it is Gunatita), which itself denotes the attributeless infinite being (Nirguna Nirakara Brahman) …
That which is such, also denotes a stage of going beyond the five elements (Panch Mahabhuta) and Panch Tanmatra (five subtle elements) and thus is also denotes Bhutatit Mukti and Tanmatratita Mukti …
It also denotes going beyond time (Kala) and its eternal cycles (i.e. Kaalchakra or wheel of time or cycle of time) and thus it also denotes Kalatit Mukti (liberation beyond time or simply timeless state of liberation and where that timeless is Beginningless and endless and thus only denotes eternity) …
Proceeding further …
This denotes the final liberation which as such is directly related to and is a part of the vast concept of Brahmatva (Oneness to Brahma and where Brahma denotes the attributeless infinite being) and thus is also is a part of the vast meanings of the Vedic Mahavakya (Vedic great statements) some of which were discussed in an earlier series of topics …
And the path of this has always remained as an inward one, that rests in the statement of “Himself within himself (or herself within herself, as the gender may be)” and which eventually rests in the state where an aspirant inwardly walks within general statement of “Myself within myself (Atma in Atma)” and which eventually ends up in the meaning of the statement “Itself within itself (Brahman in Brahman)” …
And where the ‘self (Atman)’ of an aspirant itself is the ‘self there only is (i.e. self of allness or Brahman)’ …
This is what actually self manifests when going beyond interdependence …
Proceeding further …
As long as there is causative cause, there shall be an effectual effect … And this effect shall only become as the future cause for the next causative cause, which shall only lead to the manifestation of the next effectual effect to that causative cause … Endlessly …
The cause becoming effect and the effect in turn becoming the cause the the next cause continues endlessly till eternity of their ever originations, which itself are within the purviews of this discussed principle of dependent origination …
And this endless nature of cause-effect also continues until an aspirant finally knows that liberation is beyond suchness of cause and effects and thence the aspirant detached to the entirety of accumulated merit (which was earned through earlier causes and effects that were undergone and attained), so as to enter into a stage of going beyond cause and effect and its governing principle of dependent origination … This is what denotes Karmatita Mukti (liberation beyond deeds and fruits) which as such is the final liberation (i.e. it is Keval) that stands beyond the purviews of dependent origination …
Beyond interdependent origination and role of impressions (Samskara) …
Every desire, thought, emotion and deed, leads to generation of a subtle impression which begins resting within the consciousness orb of the aspirant’s bliss sheath (causal body or Anandamaya Kosha) …
This impression is as the fruit of what was undergone as an earlier deed by the aspirant … This fruit (i.e. impression) in turn becomes the cause for the next cause whenever it’s time of next fruiting (in further causes) is arrived at …
Depending upon the grossness (individuality) or subtlety (allness) of deeds that are done, is the subtlety of grossness of the generated impression which is resting in the consciousness orb (Chitta) of the causal body (Antahkarana Chatushtaya) of an aspirant …
Subtler is an impression, longer is the time span between its subsequent fruiting … And reverse of this is also true, that, grosser is an impression, sooner would be its next fruiting (which itself would be within further causes that would have to be undergone by the holder of that impression) …
Thus, subtler deeds (or deeds based upon allness) would eventually lead to lesser number of deeds that would need to be done by an aspirant, which in turn denotes a more peaceful state of the aspirant … And reverse of this fact is also true when we consider grosser deeds (deeds which are done whilst based upon one or another individuality or an individual corpus) …
Proceeding further …
But the higher of all subtlety, is of “equanimity to allness (Sarva Samta)” … The impression which gets generated whilst based upon such macro-equanimous deeds, can even take several or more eons to arrive at its ripeness to fruit and thus those who are based upon equanimity towards allness (Sarva Samta) would not even need to enter a lower plane (to fruit their generated impressions) for eons and further eons of time spans after even one such impression gets generated through their macro-equanimous deeds and thence that impression actually begins resting within the consciousness orb (Chitta) of their Antahkarana (Causal body) … Such ones end up entering into divine worlds and also reside there till a countless duration of time …
And when any aspirant attains to perfect macro-equanimity, then such an aspirant also qualifies to enter into the abode of creator and grandfather of allness (i.e. Brahmaloka) … This also denotes exit from principles, process and laws of Makers Makings, including the principle of dependent origination and its law of cause and effect …
Proceeding further …
Whenever an act is done, it is only to fruit an impression within the consciousness orb of the causal body (Antahkarana Chatushtaya) and thus, the impression which was within the consciousness orb becomes the cause for an act, whenever its time has arrived to fruit further … This fruiting is also within purviews of the law of cause and effect and its governing principle, i.e. interdependent origination …
As also, when the act is done, which itself is only effected whilst using the earlier generated impression as a base, then during that act, that earlier impression also fruits further and turns subtler (in that fruiting within the deeds and fruits) …
This in turn means that the effect which manifests after an impression fruits, is also an impression that is formed after the previous state of the impression is fruited and is thence turned subtler …
This only ends up ensuring, that, a newer state of the same impression (or could even be a different impression which also could be formed within that deed, etc.) and where all this also happens within the purviews of the currently discussed principle and its law …
Proceeding further …
Original state of allness was of subtlety … From subtlety was originated the gross (or physical) state of allness …
Thus, subtlety denotes a stage which is closer to originality as far as the process of origination of allness, is concerned …
And since evolutionary process is reciprocal (though not exactly) of the origination process, so the subtlety also denotes a higher evolutionary standing because it denotes a state which is closer to original state of Maker’s Makings …
And on similar lines, when any impression fruits, then it turns subtler and this in turn denotes attainment of a higher evolutionary standing by the aspirant in whose consciousness orb (Chitta) that impression resides …
Due to above discussed reason, following is what comes to fore as far as impressions that are residing within the consciousness orb (Chitta) of the causal body (Karana Sharira) of any aspirant are concerned …
Subtler impressions denote higher evolutionary standing
Higher of all evolution, is when macro-equanimous impression manifests
And beyond evolution, is when the consciousness orb becomes impressionless
Impressionless state of consciousness orb, is only attained by Nirbija Samadhi
Thus, basis above,
Finality of this principle and law, is Nirbija Awastha (Samskara Rahit Awastha)
Nirbija Awastha passes through Shunya Brahman (Asamprajnata Samadhi)
Shunya Brahman (zero infinite, Infinite zero) is finality of this principle and law
And as a matter of fact …
Beyond interdependence is independence …
The final independence is what final liberation (Kaivalya) eventually means, where an aspirant is fully, permanently and thus stands eternally isolated from all that is as Makers Makings … And the path of this is also via the stage of entering into impressionless state of consciousness orb (i.e. Samskara Rahit Awastha of Chitta), which itself is through the stage of accomplishment of Nirbija Samadhi and which also passes through the state of self realization of Bodhichitta (which is also present within each aspirant) …
Going beyond Interdependence … Detachment to allness … Wise words … Muktatma …
The path of entering into that final independence of allness, itself is of going beyond the totality of interdependence … This path is inward and not an outwardly one … So, this path is one which relates to an “inward let go of allness and her each part” and where the fullness of this let go also includes a let go of all previous deeds and their fruits …
This leads to an impressionless state of consciousness orb of the aspirants causal body … And as a matter of fact, once the consciousness orb becomes impressionless, then no further impressions can ever fruit within it, which itself becomes the reason for another fact that could be thus stated …
Once the consciousness orb is impressionless, it stays such till eternity
This is due to unidirectional upwardly effects of principle of eternal evolution
Note: Principle of eternal evolution would be taken up in a later topic …
As such, basis above …
When such a fullness of let go is arrived at ‘from within’ an aspirant, then all the “seeded impressions (seed like impressional states)” that were residing within the consciousness orb of the causal body (of an aspirant) shall be unable to find any further soil within an aspirant’s consciousness and thus wouldn’t be able to grow into further fruit bearing trees …
Thus, this final let go of allness, also leads to a fuller state of let go of all merits (which as such is same as the let go of their impressions or Samskaras) that have ever been earned by that aspirant …
One of the vast number of paths through which this let go can take place has already been discussed within an earlier series of topics on Hridayakasha Garbha Tantra (or systems and processes within the cave of ether of heart) …
And since this path of let go is an inwardly proceeding one, so it also rests within the statement of “Myself within myself” in addition to resting within the essence of the wise words, that “there eventually is nowhere to go, nothing to do, nobody to be” and all this is in addition to falling in the purviews of the last pathless partless path, which was discussed in an earlier topic of Brahmpath …
Dependent origination and macrocosmic hierarchy, including of divine worlds …
Depending upon the subtlety of deeds, are the generated appropriate subtler impressions … Reverse of this statement is also true as far as grosser deeds (deeds based upon individual aspects) and their darker colored impressions (Samskaras) are concerned …
Subtler of all deeds are those which are done whilst the aspirant is based upon an “inner oneness to allness and her each part” and thus such deeds are also those, which are related to Brahmand Dharana …
But subtlety also has its hierarchy and thus also has its bandwidths … So depending upon which part of the subtler macrocosmic hierarchy is related to by an impression, is what the aspirant who holds that impression also relates to …
So, due to this reason, even when an aspirant may seem to be present upon this gross or physical realm, yet if the impression that is present in that aspirants consciousness orb, is related to a divine world, then such an aspirant would also remain connected to that divine realm, even when he or she may be incarnated and thus residing upon a gross world like this one …
Each of these subtle and gross realms have their own subtlety bandwidths … So, depending upon the subtlety and thus bandwidth of an impression that is present within the aspirants consciousness orb, is the subtle or gross realm to which that aspirant would be related to, even when that aspirant may be present within a gross realm, like this one … Thus subtlety or grossness of these seeded impressions which are present within the consciousness orb (Chitta) of the aspirants causal body (Bliss sheath) would be the relation of that aspirant to any of the macrocosmic hierarchical vibratory aspects (and thus their bandwidths) …
Evolution is also that process, which keeps moving upwards because whenever an already present impression is fruited, then during the process of that fruiting, its subtlety also increases and due to this, during the evolutionary progress, the aspirant also keeps connecting to an ever higher subtlety bandwidth of the macrocosmic hierarchy and this may even be whilst that aspirant is still incarnated within this gross world system (like this one) …
All psychic abilities are due to the same reason discussed here because such persons are in fact resting in a high subtlety bandwidth even when they may seem to be incarnated in a gross physical world like this one … And thus, psychic abilities are also related to the subtlety of impressions that are present in such persons … And same is the reason for all meditative subtler visions (of divinities etc.) that anyone may get whilst still incarnated in a gross physical world system (like this one) …
But since proceeding from one subtlety bandwidth to another higher subtlety bandwidth of the macrocosmic hierarchy, is also based upon real nextness of evolutionary process, so it also relates to the principle of dependent origination … Thus, the entire evolutionary process of each microcosm who has ever begun within the Makers Makings, would also be based upon the principle and law that is being discussed here …
Proceeding further …
And when a stage of evolution arrives where an aspirant is evolutionarily resting in a state of ripeness or rightness that is necessary to enter into macro-equanimity towards allness (i.e. Sarva Samta) then within the consciousness orb of that aspirant, would get manifested a diamond white colored impression … This diamond white colored impression is related to the Siddha body which as such is of a diamond white color (i.e. Brahma Sharira) and which would in turn propel aspirants consciousness into the pristine abode of the grandfather and creator of allness (i.e. Pitamah Brahma Loka or simply, Brahma Loka) …
And this attainment is also related to the principle, its process and its law as is being discussed here …
And this attainment is also denoting the stage where an aspirant has begun proceeding beyond the discussed principle, its process and its law and thus has already qualified to go beyond these …
Proceeding further …
And in the finality, is the stage of impressionless state of consciousness (Samskara Rahit Awastha) … This denotes the stage prior to attainment of Kaivalya Mukti (full, final and permanent isolation from allness and her each part) …
Kaivalya Mukti itself is the same as Karmatita aspect of Mukti (Liberation beyond deeds and fruits and thus also beyond the principle of interdependence and its law of cause and effect) and thus is also doesn’t relate to any of the divine realms of any of the scriptures of any of the triple times … Such an aspirant attains Brahman which itself is through the self realization of the fact that the aspirants Atman is Brahman and prior to this self realization is the direct cognition of the fact, that the aspirants microcosm is macrocosm (Pinda is Brahmand) …
But the path to this stage, is through a full, final and permanent detachment to allness and where this detachment is inwardly effected (through Atma Marg) and not not through outwardly (or worldly) ways …
Process of evolution and exit while within principle of interdependence … Path of Mumukshu …
This discussion is a part of a later topic on plane of consciousness, so we won’t go into its deeper details here … In this topic, the path of a Mumukshu is subtly described …
As a matter of fact …
- Everything has its own consciousness orb (Chitta) …
- So, there is a consciousness orb of each aspirant (microcosm), the world and a plane of existence (which also have their own consciousness planes) and the universe (which also has its own plane of consciousness too) …
- The aspirants (microcosm’s) consciousness orb rests within the world consciousness plane (where that aspirant is incarnated at that time), which rests within the consciousness plane of the plane of existence (in which that world is resting at that time) and which further rests within the plane of universal consciousness … Thus, when we meditatively observe the macrocosmic consciousness planes, it is also found to have its sub-hierarchies and yet they all relate to the plane of consciousness of the entire macrocosmic creation (as they all are parts of the same plane of macrocosmic consciousness) …
Proceeding further …
So, basis above stated facts, is the process and reason of incarnation of any microcosm upon a world …
Unless the aspirants impressional subtlety bandwidth falls within the purviews of the range of subtlety bandwidth of a world, that aspirant cannot even take birth upon that world …
And the same fact is also applicable to the world, so as to make it rest within a plane of existence (say a galaxy, etc.) and also for the existence of the plane of existence (Galaxy, etc.) within a universe …
Thus, to take birth upon any world, our inner subtlety (i.e. resultant subtlety of all impressions that are present in the aspirant’s consciousness orb) should be above (or more than) the lowermost level of subtlety bandwidth of the world in question and lower than the highest level of subtlety bandwidth of the world in question … Thus, to take birth in any world, the resultant subtlety of impressions that are present within the consciousness orb of an aspirant, must be within the lower and upper subtlety ranges of that worlds subtlety bandwidth …
Proceeding further …
And basis above, we shall now discuss the stage of liberation from a world or plane or universe …
When the aspirants inner subtlety (i.e. resultant subtlety of all impressions that are present in the aspirants consciousness orb) goes beyond the uppermost limit of subtlety bandwidth of a world, that that aspirant also loses his (or her) right to continue in that world … And due to the same reason, such an aspirant also qualifies to enter into a beyond world (whose subtlety bandwidths can accommodate that aspirants impressional subtlety) …
This is also the reason why most of those who self-realize the reality, don’t survive the process of self realization (and thus they de-incarnate) … And the reason for this de-incarnation is also that, after self-realization, they no longer come within the purviews of the subtlety bandwidth of the world, plane of existence and universe in which they live … And due to this reason, they lose their right to continue within the world, plane or universe itself (amongst these mentioned three, is depends on what the stage of evolution may be) …
However if the aspirants impressional resultant subtlety ends up proceeding beyond the subtlety bandwidth of a universe, then it also leads to a loss of right to continue upon the current plane of existence and the world in which that aspirant is present incarnated and due to this reason, such aspirants invariably de-incarnate after attainment to such a stage of evolution …
Due to this reason, very few sages have been able to continue their incarnated states after their final self-realization of the omnipresent reality, that is the same one, which is within and beyond them …
Concluding this path of the discussion …
The process of evolution and exit whilst within the principle and law of our current discussion is primarily dependent upon the subtlety of impressions … And thus …
- Only when our impressional resultant subtlety falls within the subtlety bandwidth of a world, plane of existence and universe, can we be born (and continue to reside) within that world, plane of existence and universe …
- When our impressional resultant subtlety is lower than the lowermost level of subtlety bandwidth of a world, then we wouldn’t be able to enter that world … And the same is also applicable to a plane of existence and universe as far as our long drawn process of evolution is concerned … In such a case, the lowermost level of subtlety bandwidth of a world, would be like a subtle wall in from of us and which won’t allow us to enter into that world system, even in our subtle form (like whilst being a subtle body or Sukshma Sharira) … This is due to the effects of “principle of macrocosmic hygiene” which would be discussed at some later stage of this text …
- And contrary to above bullet point … As we evolve, and thence our impressional resultant subtlety goes beyond the uppermost level of subtlety bandwidth of a world, then we wouldn’t be able to continue any further within that world system (and thus would need to de-incarnate, if we don’t know that highly esoteric path which as such is necessary to ensure continuity of an incarnation after attainment of the stage which is told as “being liberated whilst alive” i.e. being a Jeevanmukta) … And the same is also applicable to a plane of existence and universe as far as our long drawn process of evolution is concerned … In such a case, the uppermost level of subtlety bandwidth of a world, from which we have already gone beyond, would be like a suction wall which would only end up sucking us out of that world …
- Thus, we only stay (stay anywhere) within the macrocosmic hierarchical state of worlds, planes and universes, until our evolutionary standing is such that our resultant impressional subtlety is still within the subtlety bandwidth of these worlds, planes and universes (where we reside) … And once we have already gone beyond (as always is when a self realization of Atman is Brahman, is arrived at), then we either de-incarnate or become a Jivanmukta (i.e. attain to a stage of being liberated whilst still incarnated or in other words, entering into Jivanmukti) …
- And during this path of final liberation (Kaivalya or Keval) each of the subtler macrocosmic hierarchies would have to be transited through, because the macrocosmic creation is very firm on “perfect maintenance of evolutionary real nextness”, by each microcosm who has ever begun and thence started resting within the Makers Makings … Thus, basis this, there really are no shortcuts to the process of evolution …
Sufferings within interdependence and its process of evolution and exit …
The process of evolution cannot escape out of principle of interdependence … When we reach a stage where our inner resultant impressional subtlety is expanding (or growing or increasing), then our five sheaths (Panch Kosha) which include our physical body (food sheath or Annamaya Kosha), vitality body (i.e. vital air sheath or Pranamaya Kosha), mind body (mind sheath or Manomaya Kosha), knowledge body (knowledge sheath or Vijyanmaya Kosha) and our causal body (Bliss sheath or Anandamaya Kosha or Antahkarana Chatushtaya), all take their own sweet time to acclimatize to this change …
And the same is also applicable to our subtle body (Sookshma Sharira) which also takes time to acclimatize to this change of our inner subtlety …
So, if the change becomes rapid and also passes through more than a few intermediary subtlety changes, and which invariably happens to most aspirants during the last phases of evolutionary process, then due to this sudden increment of our inner subtlety (impressional resultant subtlety), the body can get into some sufferings until it acclimatizes to this changes state that has arrived within it …
And if this change is spontaneously arrived and is in such a way that it quickly traverses through a series of hierarchical subtleties (and thus evolutionary real nextness of states) then the sufferings would also be higher, but only until the five sheaths (Pancha Kosha) can adjust to this change …
And since in the final stages of evolution, this spontaneity (rapidity) of increase of our inner subtlety (impressional resultant subtlety) is always there, so in the final stages of path of evolution, sufferings would invariably manifest for most aspirants (i.e. one who has reached the finality of evolution and is already standing on the doorway of a final exit from allness and her each part, would invariably be within some degree of suffering) …
These sufferings would be beyond the control of anyone and only the aspirant can save them for himself (or herself, as the case may be) … And since the final exit, is always through the rise of Kundalini Shakti, so invariably most of such aspirants always have a rise of their Kundalini, which is also initially problematic (i.e. has its own quota of sufferings) …
Proceeding further …
The better of ways to get out of such a suffering, is detachment to one’s own five sheaths … And detachment has to be complete and is like as if one is observing one’s own body (and other sheaths) as a mere witness, who is neither involved with whatever is happening in them nor is not-involved …
This is the quickest way to go beyond those sufferings and in this case, even when the body and other four sheaths would be in trouble, but yet the aspirants consciousness would be resting beyond those troubles and would only be observing them as a mere and detached witness … That witness is what Atman is … Thus, the path of end of these sufferings is naught but being Atma (being like your own innermost essence or Atman, who by itself is naught but a witness of allness or Para Brahman) …
And it was due to this reason, that Vedas have always laid importance on the path of self realization (Atma Marg or the “path of and to Atman”) because this is the only path, where sufferings are mostly absent, except in the final stage of self realization (where some suffering may manifest) …
But even in that final stage, when already within the Atma Marg (path to and of one’s own innermost essence) and thus knowing that you are only a mere distant and detached witness of all, these sufferings would never reach that stage where you get de-incarnated due to unable to handle the divinities of that final stage of evolution and which itself makes you stand on the doorway of a final exit …
Plus, this path of being like your innermost witness (i.e. your Atman) also leads to an inner peace, when your own five sheaths (Pancha Kosha) are in severe turbulence (which always is whilst the aspirant has already entered into the doorway of exit and thus has already begun moving into that, which itself beyond allness and her each part) …
And because most aspirants don’t abide by whatever is written here, so they also end up in severities of sufferings whenever they enter into the last path (Brahman Path) … And the same is also the reason for only a handful of self realized ones staying incarnated (after their final self realizations) to tell their tales to other aspirants …
And it also is due to the same reason, that, most of those who self-realize the finality, never survive to tell the path and process of it …
And of that iota of aspirants who do survive, they mostly enter into isolations and thus retire to remote places which as such are free of the deviated and degenerate sounds of human civilizations of those times … This is also due to the fact, that when any aspirant successfully walks that stage of being naught but a witness of allness (and thus being like his or her own Atman), then to relate to (or associate to) humans and any of the other gross and subtle beings, is pretty difficult …
And this difficulty is also due to the fact, that they already are walking the path of full, final and permanent renunciation of allness and her each part, which in turn leads to their inner sameness to the supreme sage (Param Rishi), who as such is the full renunciate of allness (i.e. Param Sanyasi) and is addressed as Parabrahman and Brahman in Vedas …
Kaivalya is beyond Interdependent origination and law of cause and effect … Path of a Muktatma …
Interdependent origination and its law of cause and effect (which also includes the law of reverse effect) is only applicable to an aspirant (or any other microcosm) until the self realization (Atma Gyan) manifests …
After this stage, this principle or its law is not applicable as it becomes redundant for that aspirant …
For ‘each cause’ and its ‘each effect’ under this principle, following is what stands out to be a matter of fact …
If something cannot be caused, then it also cannot be effected
If something cannot be effected, then it also cannot be caused
This is what final liberation and its path also is like …
And this is why, self realized, all realized sages never bless anyone as “Get liberated” … In fact, they only bless (if at all they do bless any rare aspirant) as “Be liberated” …
This is because, “Get liberated” is within the law of cause and effect (as it related to doing deeds and reaping their fruits) and on the contrary, the final liberation (or Kaivalya or Moksha or Nirvana) which itself is liberation from deeds and fruits, is beyond the law of cause and effect and also beyond its governing principle (i.e. interdependent origination) …
Whilst in deeds, the maximum that any aspirant can achieve is Karmadhina Mukti (Liberation whilst resting in deeds and fruit) and which doesn’t even denote the final liberation (Kaivalya or Keval) which as such also needs to be from deeds and their fruits …
The final liberation is of Karmateet Mukti (liberation beyond deeds and fruit and thus beyond the law of cause and effect) … This is how the innermost essence (or Atman) of each aspirant eternally is …
That which you eternally are as your own innermost nature, can never be attained (if you already are that, then what is there to attain) and thus, you can never get it and due to this reason, “Get liberated” is not possible as far as the final liberation is concerned)… The phase “Get liberated” would only lead to Karmadhin Mukti as this phase is resting within the vast purviews of the law of cause and effect (and thus is also resting within the purviews of its governing principle, i.e. interdependent origination) …
So, as far as Karmatita Mukti (i.e. final liberation) is concerned, you can only “Be Liberated” because the the fact, how can you get that, which you already and eternally are … You can only be that which you ever are and thus, walking the path of getting such a state (which you eternally have been and would also ever be) and that too, through your own deeds and fruits, can only be termed as an utter foolishness of your path … Thus, all those who say, “Get liberated” and that too whilst referring to the liberation, are not even knowing the reality as is discussed here … But sadly, since most of the teachers of today are ignorant of this fact, so invariably they end up guiding their adherents into those paths, that don’t relate to Karmateet Mukti …
Due to this reason, the self realized, all realized sages, never bless anyone as “Get Liberated”, because they know, this would only lead to Karmadhina Mukti and not Karmatit Mukti …
The blessing of a self realized, all realized sage is thus, always as “Be Liberated” and which only denotes self realizing that which you eternally have been (i.e. a Karmatita Mukta) since the timeless eternity of the Maker’s Makings that has already gone by till now and which is also that, you would also remain as until the fathomless pending eternity of existence of the Makers Makings …
The Maker being a fully liberated one, could never make anything (macrocosm and microcosm) that was not such liberated … Thus, you being the eternally liberated one, can never achieve your liberation (and due to this, you can never “Get Liberated”) …
And finally …
So, as far as the final liberation (Kaivalya Moksha or Karmatit Mukti or Gunatit Mukti) is concerned, You can only “Be That (i.e. the final liberation or Atman or Brahman, call it whatever you want)” …
And due to this reason, the wise ones have always blessed an appropriate aspirant (as this blessing of a wise is only to appropriate aspirants) as “Be Liberated” and not as “Get Liberated” … And where “Being Liberated”, denotes a stage that is beyond Karma and Karma Phala (i.e. beyond cause and effect, and thus also further than its governing principle of dependent origination) …
Karmatita Mukti is same as Gunateet Mukti, Dishateet Mukti, Dashatit Mukti, Tanmatratita Mukti, Bhutatit Mukti, and this is also the same as what is told as Kalatita Mukti … And this is also what the words of Kaivalya and Moksha actually mean … The sage who walks this path, is a Mumukshu and the sage who attains to the finality of this path, is a Muktatma …
Continues …