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Hridayarandra … Devayana

Hridayarandra ... Devayana

Here we shall discuss the Hridayarandra … This is a Randra of heart (which means secret gate of heart) … This discussion is on that aspect of Hridayarandra which relates to Devayana or Vehicle of divine beings (Deva) and since this vehicle (or Yana) includes and thus it also passes through many-many divine worlds (Deva Loka), so this vehicle can also be termed as the great vehicle or Mahayana

Thus, this figure denotes just one of those vast uncountable numbers of paths that could be possible within Devayana (or the Vehicle of divine worlds and their divine beings) …

For this discussion, I have chosen the path of “Indra Loka (or world of ruler of divine beings)” because this itself is a better option to discuss Devayana …

And the arrow as shown in above figure denotes the direction of travel of the aspirant’s subtler observing vehicle …

This self realization happened prior to the self realization of the 8th plexus (Niralamba Chakra) which has already been discussed in previous topics … But since this is a very vast path, so I have only discussed it in relation to the heavens of the ruler of divine worlds (i.e. Devaraja Indra) …

 

UU-7-A … Hridayarandra … Secret gate of heart … Devayana … Mahayana …

Explaining Hridayarandra …

  • Hridaya means heart …
  • Randra means secret crevice or secret doorway …
  • Thus Hridayarandra means secret doorway in the heart …

 

Explaining Mahayana …

  • Maha means Great (or Supreme, as the case may be) …
  • Yana means vehicle …
  • Thus Mahayana means the Great-Vehicle (or Supreme vehicle, as the case may be if it leads an aspirant to a final liberation) …
  • This leads to a final impressionless state of consciousness orb (i.e. Samskara Rahit Awastha of Chitta) which further leads to state where the consciousness orb (or Chitta) of an aspirants causal body (which in Sanskrit texts is also termed as Anandmaye Kosha and the same is also addressed as Antahkarana Chatushtaya) begins pervading the orb of knowledge (or Buddhi or Vijnana or Vijyana which itself is the cause of or Bodh or Bodhi, which means self knowledge and supreme knowledge) … This eventually leads to self realization of the inner Bodhichitta (i.e. Knowledge-consciousness union which is present in each aspirant) … In a later topic, Bodhichitta shall be discussed with a relevant painting …

 

Explaining Devayana …

  • Deva means divine beings … Since the king of divine worlds is Devaraja Indra (or Idandra Deva), so ultimately the word Deva is referring to Devaraja Indra only …
  • Yana means vehicle …
  • Thus Devayana means vehicle of divine beings (or vehicle of the divine worlds) …

Within this vehicle of divine beings (or divine worlds), the self realizations only end up passing through a vast number of divine worlds and thus this itself is the better of vehicle because it leads to such a vast number realizations that cannot even be explained in a topic like this one …

In Devayana (or the vehicles of Devas or vehicle of divine controllers) the path is through vast number of crevices (or caves) of heart … Each cave denotes a specific projection of a divine world which is present inside the aspirants microcosm itself (i.e. inside the aspirants physical vehicle itself) … Each of these vast number of caves of heart has its own secret gates (or Randra’s) and each of these secret gates leads to their respective divine worlds …

And also a fact that all these secret gates (or Randra’s) are also leading to one another and finally (in the end) they all lead to a self realization of the same Shunya Tattva (or macrocosmic voidness) …

And within the macrocosmic voidness is also realized the attributeless infinite pervader (Nirgun Nirakaar Brahm) of it …

Devayana only begins from the heart and that too through the secret gates which relate to various divine worlds and which are present in their respective caves of heart … Thus ultimately Devayana is the path which commences from Hridayarandra (or the secret gateways which are present inside the various caves of heart) …

Since there are many of these secret gateways in the heart, so the term Hridayarandra is not denoting s singular state … It in fact is denoting the entire corpus of secret gates that are present in each of the vast number of caves of heart and which lead to their respective divine worlds …

 

UU-7-B … Mahayana and self realization of macrocosmic voidness (or Shunya Tattva or Mahashunya) …

One aspect which is common in all the secret gateways that are present in the various caves of heart which are related to the paths of Devayana is that all these gateways ultimately lead to the self realization of macrocosmic voidness (which also means as voidness of allness or Shunya Tattva) and the final realization within macrocosmic voidness (or Shunya Tattva or simply emptiness) is also none other than the same pervader of it i.e. the attributeless being (Brahman) …

But this final realization (of attributeless being) is only after the absorptions of the entire macrocosm which is within the aspirant’s microcosm are completed within the macrocosmic voidness (which in Sanskrit language is also called as Shunya and Shunyata) …

Within this process of absorptions, all the primary macrocosmic states which are present in their subtle impressional state (i.e. Sookshma Samskarik Awastha) inside the aspirants microcosm start getting auto-absorbed into their respective macrocosmic parental states and only after this absorption completes, is the attributeless infinite being (who in Sanskrit texts is addressed as Nirgun Nirakaar Brahm) self realized by an aspirant …

 

UU-7-C … Devayana and Hridaya Guha (various caves of heart) …

Since this vehicle of Deva passes through various divine worlds so this path of Devayana also leads to the realization of many divine worlds and their divine entities (Deva) … Due to this reason and as compared to all other vehicles, Devayana is a very interesting vehicle … But at the same time, because Devayana (or vehicle of divine beings) eventually ends up transiting through a vast number of these divine worlds so it is also a much-much longer path as far as the final self realization of the attributeless-infinite being is concerned …

All the routes of Devayana originate from their respective caves of heart … And because there are many caves within the heart and since each of these caves are related to one of the divine worlds and also since each of the divine worlds are interlinked to each other, so their caves in the heart are also interlinked to each other … This leads to a condition where a state arrives where there can be uncountable number of permutations and combinations of routes that any aspirant can take within the path of Devayana as is being discussed here …

 

UU-7-D … Devayana and 100 +1 sub-channels of the central channel (Sushumna Naadi) … Each of the 100 sub-channels of the central channel (Sushumna Nadi) all of which eventually terminate in the heart, are also a part of the same Devayana itself …

And the completion stage of accomplishment of Devayana itself is of a transit through the 101st sub-channel of the central channel, which we had termed as the golden channel of Hiranyagarbha in our earlier discussions and which was also named as Vajradanda in Siddha sciences … This golden channel is the one which rises up beyond the thousand petalled lotus of the crown plexus and thus it also is the completion stage of accomplishment of Devayana of our current discussion …

Unless all of the earlier 100 sub-channels (all of which rise up from the base of spine and eventually terminate in the heart) which are an intrinsic part of the same central channel (Sushumna Naadi) have been transited through (and thus have been self realized) during the entire course of an aspirants evolutionary existence, the 101st channel cannot even be self realized or passed through by that aspirant …

Thus basis above paragraph, when any aspirant self realizes and thence passes through the 101st golden channel (or Vajradanda as was discussed in earlier topics), then this by itself is a proof of an accomplishment of the completion stage of the path of Devayana and this is also in addition to being a proof that the aspirant has already successfully transited through the earlier paths of the same Devayana (or vehicle of divine worlds) which itself is through a transit of those 100 sub-channels of inner divinities of the aspirant (all of which are a part of the same central channel or Sushumna Naadi and all of which represent a projection of their respective divine worlds which are eternally inside the aspirants microcosm or physical vehicle itself) …

 

UU-7-E … Devayana and pluralistic monism … Due to the interlinking of various caves of heart where the paths of Devayana begins, there are vast number of possibilities that can be taken or walked through in this path … Thus this path is based upon a state of sameness of the Intrinsic pluralism as is of the macrocosmic creation …

Continuing with above paragraph … And since the end stage of all these vast number of permutations and combinations that are possible to be walked through whilst within this path of Devayana, itself is as a transit through the 101st golden channel, so eventually this path only leads to a stage where the aspirant enters into the essential monism, which also is of the macrocosmic creation …

Continuing with above paragraph … And since the end result itself is of a self realization of attributeless-infinite perfectly-non-dual absolute being (Nirgun Nirakaar Brahm or Parambrahma), so eventually his path of Devayana is only resting in an absolute non-dualism (Advaita) as is of the attributeless-infinite being …

Continuing with above paragraph … Thus it is due to above stated reasons that even when Vedic ways of life are pluralistic in their approaches and monist in their beliefs, yet their end result is only of an Absolute non-dualism (Advaita) … It is due to this reason, Advaita itself is the finality of Vedas and where the Advaita is eventually of the incomparable non-dual attributeless infinite supreme being (who in Sanskrit texts is addressed as Nirgun Nirakaar Brahm or Paramatman) …

 

UU-7-F … Devayana and knowledge of allness …

Since Devayana makes an aspirant to pass through each of the divine worlds, so such aspirants also hold the knowledge of each of these divine worlds and where that knowledge itself is due to a direct cognition of those divine worlds and their controlling entities (i.e. divinities of those divine worlds) …

And since the finality of the divine worlds itself is of Indraloka (i.e. the heavens of the ruler of divine worlds) which is of a very subtle yellow color, so it is this yellow colored divine world which is self realized at the stage of commencement of culmination of the path of Devayana as is being discussed here …

And when that aspirant (i.e. aspirants consciousness) enters into this subtle yellow colored divine world as is of ruler of divine worlds (i.e. Devaraja Indra), then since this world itself is of the ruler of divine worlds, so it is also through this world of divine ruler (i.e. Indraloka of Devaraja Indra) that an aspirant can directly enter into all other divine worlds (of other divine beings) … By this I mean that once Indraloka is entered into, then that aspirant’s consciousness can enter into and traverse through all other divine worlds with ease (i.e. from Indraloka, an unrestricted travel can take place to all other divine worlds) …

Devayana is the also the path which has the capability of rendering a directly cognized knowledge of divinities of Maker’s Makings … As also a fact that any aspirant who has not passed through Devayana never ends up holding the knowledge of the entirety of Maker’s Makings

There has never been a Vedic Sage (Rishi) who did not accomplish Devayana fully … And there has also never been a Vedic Rishi, who after Devayana did not pass through the Parayana (or the vehicle of beyond, which shall be discussed in the next topic) and then through the path of Nirgunyana (as was discussed earlier) and yet was blessed with this title (of being a Rishi) …

 

UU-7-G … Above figure … Some divine worlds present inside any aspirant …

We shall discuss this only with relation to above figure …

 

  • Yellow colored state of above figure … Indra Loka (The heavens of the king of Devas) is of a subtle yellow color and its projection inside any aspirants is as a very subtle yellow colored channel that is present in the heart and which rises up from the front of one of the caves of heart which relate to Indraloka (or world of ruler of divine worlds) …

This subtle channel which is originating from one of the caves of heart and which rises from the front of that particular cave of heart is directly leading to Indra Loka (or the heavens of the divine ruler) …

Reiterating again … This inner subtle channel of Indraloka (i.e. heavens of ruler of divine worlds) rises up from within the cave of heart and that too from the front of the heart …

 

  • Light blue colored light of above figure … From the Indra Loka (the world of king of Devas) is also seen the Varuna Loka (The world of lord of macrocosmic oceans) which is of very light blue color which the subtler vehicle enters on its own accord …

 

  • Diamond white light of above figure … From the Varuna Loka (The world of lord of macrocosmic oceans) the subtler vehicle of the aspirant realizes the Vidyut Loka (The world of lightening, which itself is of diamond white color) and then the subtler vehicle enters into this world on its own accord …

These two states i.e. of Varuna Loka (Lord of macrocosmic oceans) and Vidyut Loka (i.e. world of lightening) as are visible from Indraloka are seen like a mesh (i.e. a matrix like structure) where the light blue color (or Varuna Loka) envelopes the bright diamond white lights (or Vidyut Loka) …

It is to the diamond white colored world of severe lightening (i.e. Vidyut Loka) that the subtle diamond white cord which is present at the top of head and which rises up beyond the head and which has also been termed as the “Silver Cord” in biblical lore, ultimately connects to …

Vidyut Loka is also the state to which the Vajrastra (Thunderbolt or weapon of lightening) of Indra Deva relates … By this I mean that the divine weapon of Vajrastra (i.e. weapon of severe lightening or Thunderbolt) of Indra is also originated from Vidyut Loka only … Thus the diamond white state of above figure is also the divine-thunderbolt which as such is the divine-weapon of the ruler of divine worlds (Indra deva) … And the same thunderbolt of ruler of divine worlds was also depicted and told to be held by many of the ancient Gods of other cultures and civilizations (like the Greek civilization) …

However the aspirant’s subtler vehicle cannot proceed beyond this lightening world … This is because proceeding beyond Vidyut Loka (world of severe lightening) it never is possible when one is going on one’s own accord (one’s own efforts or merits) … And due to this reason, once the subtler observing vehicle of an aspirant enters into the world of severe lightening, it also remains with no option but to wait there until some assistance arrives to transport it into that which is beyond the Vidyut Loka …

 

  • Non-lighted state which envelopes the Varuna Loka (i.e. the world of ruler of macrocosmic oceans) … As that subtler observing vehicle is waiting in Vidyut Loka, a “non human man (Amanava Purusha)” who is like a large hand comes by to assist …

This hand comes and lifts that subtler vehicle and thence places it directly into the Pashupatinath Loka (i.e. the world of the lord of macrocosmic speciology or lord of sheep or the vast formless state of the unbegun macrocosm of this text) …

Analyzing the term ‘Pashupatinath’ … Pashu means animal, it also means sheep (Biblical references), it also means all parts of macrocosmic speciology … ‘Pati’ means controller, husband, protector, king … ‘Nath’ means guru, father, lord … Thus the word Pashupatinath means “Lord of all macrocosmic speciology or the father of all macrocosmic speciology” …

In above paragraph the term macrocosmic speciology includes all parts of macrocosmic speciology and irrespective of whether these parts of macrocosmic speciology are animate or inanimate or supra-inanimate or even supra-animate entities …

Jesus and many previous prophets of recent religions live here and I say so after meeting so many of them, till now …

 

  • The further vast state of non-lightness … It is from the Pashupatinath Loka that the macrocosmic voidness is realized by that subtler observing vehicle (of an aspirant) … Thus ultimately the realization of Shunya Tattva (i.e. macrocosmic voidness or voidness of allness or Sarva Shunya) is arrived at via the path of Indra’s channel (or Indra Naadi) … And the same realization is also arrived through other subtle channels as are of other divine worlds (Deva Loka), all of which are intrinsic parts of our currently discussed path of Devayana and this is what was told in the path of Bardo that was given by an Indian sage (Guru Rinpoche or Guru Padmasambhava) to people of Himalayan areas (including today’s Tibet) …

 

UU-7-H … Impossibility to discuss entirety of Devayana … Since there are uncountable number of permutations and combinations possible within Devayana, so I also find it futile to discuss all paths …

Thus above path is just as an example and I chose it because it relates to the ruler of divine worlds (Devaraja Indra) …

But the fact still remains that as is the vehicle of the ruler world, so is the vehicle of other divine worlds … Thus there has never been a path which relates to Devayana and yet it did not pass through multiple divine worlds …

 

UU-7-I … Final realization within Devayana …

This realization is that All roads lead to the same home” …

And thus also is a realization, “All roads and their final ends are eternally pure” …

Above itself is due to a realization of the basic fact that supreme genius of the Maker could never have made any road (or its end stage of Kaivalya or liberation) where the pristine purity as is of the Maker, was not present …

Above is also back up by another self realization where it is cognized that the entirety of macrocosmic creation and her each part (i.e. each microcosm) is naught but a self expressed, self manifested and self present state of the same creator and where innermost essence (or in other words, ones own Atman) of all that ever is or could ever be is naught but the same pristine divinity as is of the creator itself … Thus is the self realization of the basic end stage fact that the innermost essence (or Atman) of any aspirant itself is the innermost essence of allness and her each part (i.e. Brahman) … This is the fact which was told through a variety of Vedic great statements (which in Sanskrit language are also termed as Vedic Mahavakya) within the Vedic lore …

The divine Maker only made a divine macrocosm and each microcosm … Thus is a realization that the Maker never made anything wrong … Due to this realization, the aspirant also knows that the innermost nature of everything is the same divinity of creator only …

And since every aspirant has to pass through the same pristine purity of paths that are existent due to the supreme genius of Maker’s Makings, so ultimately it is also self realized that “as is the pristine purity of the path, so is the pristine purity of the one who walks that path” … This is also a fact due to the effects of the “principle of macrocosmic hygiene” which would be discussed at a later stage of this text …

And this is what leads to a further self realization that “everywhere, everything and everyone is pure as they all are having the same pristine purity of the supreme creator, as far as their own innermost essence is concerned” …

This is because the pristinely divine Maker could never have originated anything which was other than ITself and due to this reason, as far as the innermost pristine purity that is eternally present inside each microcosm, is concerned, it is none other than the eternal pristine aspect of Maker itself …

Thus as far as any aspirants innermost nature is concerned, it is the eternal stainless and taintless essence and this is what was told by my Gurudeva of previous incarnation (i.e. Gautama Buddha) as the “innermost Buddha nature” of each aspirant, of now and ever …

 

Continues …

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The Little Student

Irrespective of what may be apparent to any aspirant of now or ever, within the current transmigrated incarnation I remain as a little student of the Absolute.

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