Mukti Marg, Yoga Samadhi, Swa Gyan, Kalatma, Pranatma, Gunatma, Bhutatma

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Yoga Samadhi means Samadhi through path of Yoga (Yoga Tantra) … Swa Gyan (Sva Gyan or Swayam Gyan) means, Atma Gyan (self-realization or realization of the true nature of self) which itself leads to Kaivalya Mukti (Liberation due to a full, final and permanent isolation from allness and her each part) … And here the word, Mukti Marg means, path of liberation … This leads to being a Pranatma, Kalatma, Gunatma, Bhutatma, etc., …

This topic continues from the previous one that has the header of “Yoga as path to Ayoga … Keval Gyan” … And this topic also relates to that which was told in the even earlier topic that had the header of “Going beyond dependent origination … Wise words” …

 

Yoga Samadhi, Mukti Marg, Sva Gyan and Kaivalya Mukti (Kalatma, Gunatma, Pranatma and Gunatma) …

In this topic we discuss the Yoga Samadhi, Swa Gyan and Kaivalya Mukti with reference to the finality that is of Kalatma, Gunatma, Pranatma, Gunatma …

I don’t like to write that which is already told by others in Yogic texts … I only write basis my own direct-cognitions because the ultimate proof (Pramana) is none other than your own self-realizations …

And yet, I definitely refer to authentic scriptures, Vedic and Yogic texts so as to also be within the purviews of Shashtra Pramana, as without this aspect fulfilled, the analysis after a self-realization, would only become endless …

But at the same time, those parts of scriptures that I refer to, are primarily known through other ways, of meditations and Samadhi only …

 

AA) …

Mukti Marg … Yoga Samadhi means absorption … But absorption in what …

Absorption is within your own self (Atman) and where all that is absorbed into, is nothing but a self-expressed, self-manifested and self-present state of your own Atman …

During any aspect of Samadhi that is discussed here (and also those aspects of Samadhi which have not been discussed here), irrespective of what any aspirant becomes absorbed into, the fact still remains as, that in which aspirant’s consciousness is absorbed, is none other than one or another self-expressed, self-manifested and self-present state of your that aspirant’s own Atman only …

Thus in reality, Samadhi ultimately is based upon the phrase “Myself within Myself” (to relate to this phrase, substitute as “Himself in Himself” or “Herself in Herself”, as the gender may be) …

 

BB) …

Types, aspects of Samadhi and Kaivalya Mukti … Yogic absorption and liberation …

If I begin jotting down all aspects of all types of Samadhi (All types of Yogic absorptions), then there would be too many, as each type of Samadhi by itself is holding a sea of different aspects that relate to a sea of realizations … So, here I have only listed down the main ones, which no aspirant who enters into Samadhi (Absorption) can ever miss …

And here I have only discussed the main types, less a main type of Samadhi, that is termed as Samprajnata Samadhi (i.e. the Samadhi within lightness) … Samprajnita Samadhi always leads to Asamprajnita Samadhi, which as such is discussed here …

This is the path of a Shakta (i.e. worshipper of Ma Shakti or Ma Durga or Mool Prakriti) …

 

CC) …

The knowledge of Shunya … The knowledge of Zero … Through Samadhi …

Shunya literally means Zero … But here it can also mean …

  • Zeroness …
  • The original empty state of Mother Nature (Ma Prakriti) …
  • Emptiness … This self-realization is as emptiness of allness itself …
  • Shunya Tattva … This means elemental state of Zeroness or emptiness …
  • Shunyata … This means the Zeroness or emptiness or macrocosmic voidness as was prior to the self-origination of manifest state of Maker’s Makings …
  • Shunya … This means zero state of Mother Nature (Ma Prakriti) …

 

CC-1) …

Regarding Zeroness of zero … Emptiness of Zero … Mool Prakriti Durga …

As a matter of fact …

  • Zero is full, because zero by itself has countless zeros resting within it and yet that zero is visible as a standalone zero only …
  • Zero is of a non-lighted state i.e. it is a dark state (like the starless and moonless night) …
  • Zero is the root of allness of macrocosm (Brahmand) …
  • In reality, the root of allness is nothing but energy (divinity of Ma Shakti) from which matter self-originates …
  • Compressed energy is matter … Expanded (uncompressed) matter is energy …
  • Matter and energy are inter convertible …
  • During origination of manifest and subtle matter, energy compresses …
  • During dissolution of matter … Matter returns back to its original energy state …
  • The entire 24 elements of Prakriti as mentioned in Samkhya, is the same energy in its varied self-manifestations … Even the Triguna (three cosmic attributes) are nothing but energies, that itself are varied self-manifestations of Ma Shakti …
  • The entire 24 Guna (24 attributes or 24 qualities) of Yoga Tantra, are the same energy in her varied self-manifestations …
  • The entirety of five gross and subtle elements (Panch Tanmatra and Panch Mahabhuta) is energy in her own self-manifestations as five subtle elemental (i.e. Panch Tanmatra), five cosmic elements (Panch Mahabhuta) and five gross elements (4 physical elements and Akasha Mahabhuta, which as such remains the same in its original subtlety) …
  • Inside matter rests energy … And simultaneously, matter rests in the vast envelopes of macrocosmic energies …
  • Energy is the divinity of Ma Shakti …
  • Root state of Ma Shakti is Moola Prakriti … Thus, Mool Prakriti is primordial energy …
  • Moola Prakriti Durga i.e. root nature or primordial nature, is Ma Durga … And were Durga means, that divinity which is invincible and thus unconquerable … This invincibility itself is because, the root has no root of itself (i.e. Mool Ka Mool Nahin hota) …
  • Root Nature which as such is the root energy, is neither created not does it die … So, Ma Durga is also neither created, nor does she die and thus she is also eternal … Only eternal can ever be Durga (Durga means Omnipotent, invincible, unconquerable) …
  • Shunya is the knowledge of divinity (energy) of Durga (i.e. the invincible and unconquerable Mother of all) … This is because, from within Shunya, the manifest state of microcosm and macrocosm (i.e. Jeeva and Jagat) self-originates, and thus, Ma Durga is Jagat Janni … Energy (divinity of Ma Durga) rests inside the entire Jeeva and Jagat, and simultaneously, everything also rests in the envelope of Ma Durga, thus Durga is Sarva Vyapt (omnipresent) too …
  • Shunya is the knowledge of the primordial vault of energy or divinity of Durga and that too, prior she begins the process of self-manifestation of matter from the original energy (divinity of Durga) …
  • And the original self-manifestation of Ma Durga, which as such is as Ma Mahakali, is what we would be discussing here …

 

Thus, basis all above, is known the following matter of fact …

The Yogi of Shunya, is always a Shakta (i.e. one who proceeds and ultimately unites to Ma Shakti or Ma Durga) …

And yet that Yogi is walking within the essence of the statement of … Himself within Himself (here, please substitute the phrase “Herself within herself”, if you denote the divinity principle or Motherly principle or cosmic feminine principle, in a human bodied form) …

Thus, the path of a Shunya Yogi is always resting in the statement as told below …

Inward a Shakta, Outward a Shaiva, in the world a Vaishnava

 

This was my path of self-realization of knowledge of Shunya as discussed here …

 

CC-2) …

Shakta (Shakti Marg) as a path of Mukti …

As a matter of fact …

  • Shiva is Shakti … Divine is his own divinity …
  • And simultaneously … Shakti is Shiva … Divinity herself is the divine …
  • This is how Shiva and Shakti are eventually known in Yoga Samadhi …

 

Reason for above …

Just like the Sun itself is its own sunlight (here, sunlight is the divinity or Shakti of sun), so you cannot separate Shiva from Shakti … Or vice versa … Thus, in the finality of reality of Shakti and Shiva, they are one and the same …

 

Thus, basis above …

  • Those who have self-known (self-realized) Shiva in their Samadhi … Have also known Shakti …
  • Those who have self-known Shakti in their Samadhi … Have also self-known Shiva …
  • This is because, the sun can never be known without its sunlight (Shakti of Sun) … And vice versa …

 

Thus basis above …

  • If someone claims to have self-known Shiva Tattva, but also says, he (or she) has not known Shakti … Then he (or she) has known neither of them …
  • This is because, Shiva is the Shaktiman … Shakti is Shivamana …
  • Thus, the essence of Shiva Tattva is pristine-divinity (Shakti) …
  • And simultaneously … The essence of Shakti Tattva is supreme-divine (Shiva) …
  • Thus, an aspirant must rest in a frame of mind, where they both are one … Or else that aspirant, would be devoid of self-realizations of both of them …
  • This is the path of self-realization of Bhagawan Ardhanarishwara (Half-Shiva and Half Shakti) and where this self-realization of Ardhanari (Ardhanarishwara) is within the third eye chakra (Agya Chakra) where Arthanarishvara is eternally present, as an smiling deity and who is turning in an anticlockwise direction (within the third eye chakra or Ajna Chakra itself) … And within this third eye chakra (Agya Chakra) Ardhanarishwara is as Saguna Atman (attributed state of Atman) of the aspirant itself … Thus, when we self-realize Shiva and Shakti simultaneously and that too as Ardhanari, then we only see Him (or her) as our own Saguna Atman (attributed Atman or Atman in form and with specific characteristics) …
  • Thus, in reality, the simultaneous self-realization of Shiva and Shakti as Ardhanarishvara, in in fact a realization of our own innermost self (Atman) as Ardhanarishvara …

This is also one of the results of Shunya Sadhna (meditation on emptiness) … But this self-realization is only when we rest in state macro-equanimity (i.e. equanimity towards allness and her each part) and simultaneously hold our mind into Brahmand Dharana (innermost oneness to allness) …

 

Regarding this path of Samadhi …

This post is the path of that which is described above … And it is having the following in it …

  • Essence of Buddhatva … Buddhatva means, knower of allness … This is as, those who know the divine (Shiva) and also know its own divinity (Shakti) are in fact the knowers of allness and thus rest in Buddhatva (Buddhata or Buddhahood) …
  • Essence of Brahmatva … Brahmatva means, one who is unioned to Brahman and thus, such a sage is also in an innermost oneness to Brahman (i.e. he is in Brahmatva, which also means innermost union to Brahman) …
  • Shivatva … Union to Shiva and where Shiva has also self-expressed himself as Saguna Sakara (attributed form, like a human or any other form), Saguna Nirakara (attributed formless, like the formless state of a Deva Loka or divine world) and as Nirguna Nirakara (attributeless formless, and where the word formless when unioned with the word attributeless, only denotes infinite) and in addition to this, Shiva is also self-expressed as a Lingatmak (Lingam denoting Atma) … These Lingatmak lingams are also within our body which interested aspirants can read here (Shivalingam) and when we proceed out of the universe (through subtle travels during meditations and Samadhi), and then we see all universes, all of who are also in shape as is of a Vedic Shivalingam …

This is the end state of Shunya Sadhna and Samadhi which have been discussed here … Thus, it was due to this reasons, various sages had variously told thus about Shiva …

  • Shiva is … That who is Not …
  • Shiva is … That who ever was, is and ever would be …
  • Thus in reality … Shiva is … That who is, yet is not …
  • And in the same reality … Shiva also is That who is not … Yet eternally is …

 

Thus, basis above …

  • Where even the duality of Is’ness and Not’ness gets extinguished, is Shiva …
  • In absence of this duality of Is’ness and Not’ness, even the other dualities of Good-Bad, God-Satan, heaven-hell get extinguished and also gets extinguished the primordial duality of Bondage-Liberation …
  • Thus, a Yogi who has known Shiva and Shakti as described here, also goes beyond (or is emancipated) from the primordial duality of Bondage and Liberation … Unless one is also liberated from everything, which also includes the concept of duality, which also includes the primordial dual concept of Bondage and liberation, what liberation is anybody talking about …
  • Thus, such a Yogi, neither attains to liberation nor does he rest in bondage, for he goes beyond both … He is the one who is resting in Kaivalya Moksha (i.e. a full, final and permanent isolation from allness and her each part and also an isolation from all concepts of bondage and liberation) …
  • He in fact is the real essence of the word, Mukta Atma, just as Shiva also is …

And where Shiva means the eternal auspiciousness and where Shakti means, the pristine divinity of the eternally auspicious absolute being …

This is the end result of Shunya Sadhna …

So, basis above, we shall not discuss the Shunya and other Samadhi’s which lead to above started self-realizations …

 

Muktatma and Siddha …

  • Muktatma means a liberated soul … i.e. an aspirant who is freed from all that was to be isolated from …
  • Siddha means an accomplished soul … i.e. an aspirant who has already accomplished all that was to be ever accomplished …

 

Thus, basis above definition (or Muktatma and Siddha) …

  • What use are Siddhi’s (divine accomplishments) for Muktatma …
  • What use is Mukti (liberation) for a Siddha …

 

Thus basis above …

  • To be a Muktatma, one also needs to be isolated (liberated) from Siddhis …
  • And to be a real Siddha, one also has to be liberated from the concept of Mukti and Bandhan (liberation and bondage) …

 

That which unites both these seemingly different aspects (of Muktatma and Siddha) is the path of Shunya Tattva … But for the path of Shunya to be such, it also needs to be leading to Nirvikalpa Samadhi (the absorption into that, which has no alternates and thus is the “perfectly non-dual-real or Advaita) …

Through this path, the aspirant attains to the state of Brahma Avadhuta (i.e. Avadhuta of Para Brahman … And just as Para Brahman itself is) … Such an aspirant is beyond being a Muktatma and Siddha alike … He is the fullness of Brahman infinite even within his human form …

With above as a base, now we shall discuss Samadhi …

 

CC-3) …

Knowledge of Zero … As Bindu Shunya (i.e. pinpointed state of emptiness) … This is via the attainment of Shunya Samadhi … “Shunya Samadhi (or absorption in zero)” is that where that Yogic exercise makes an aspirant to be “absorbed into primordial nature” and thus this can also be termed as “absorption in primordial state of nature or absorption in the primordial Zeroness or absorption in emptiness” as primordially was of Mother Nature (Ma Prakriti) prior the self-origination of macrocosm, and where that self-origination of macrocosm itself was as nothing but as a self-expression of Parabrahman … This Shunya is of two aspects …

 

Note 1: As a matter of fact, Prakriti (Mother Nature) is the original and full self-expression of Parabrahman … Prakriti is also the fullness of divinity (i.e. Poorna Shakti) of Para Brahman … She is also the eternal consort and messenger of Brahman … And as a matter of another fact, Self-expression (Prakriti) always relates to and thus eternally makes one (any aspirant) proceed towards its own self-expresser (Brahman) …

Note 1 continues: Thus, meditation of Prakriti would also lead to the self-realization of Brahman … And this is why, during those extremely ancient and forgotten times as were of my much earlier transmigrated incarnations (i.e. incarnations that are attained by adopting the process of Transmigration of soul), Vedic sages used to meditate on Prakriti (as meditation on one of the Panch Mahabhuta or three attributes or Triguna) and were still able to self-realize the knowledge of Brahman … This, is because the part (Amsha or here it means, Prakriti) always proceeds to its own fuller whole (Amshi or here it means, Brahman) … Thus, in reality, all paths lead to the same home (all paths lead to the same absolute being or Parambrahma) …

Note 1 continues: As a matter of fact, during the entirety of triplicity of time, Vedic path is the only path which has the capability to make an aspirant take support of the ever changeful hierarchies of Mother macrocosmic nature and yet be able to self-realize Brahman (Absolute being) … In the entirety of triple times that have passed till not or could be in any future, there has neither been nor would there be any path, which would hold such a capability … And this capability of Vedic ways of life, is only because in the entirety of Makers Makings, Only Vedas have a ways of life, that is intrinsically pluralistic (Bahuvadi) and yet it remains essentially Monist (Advaita) … Thus, since only Vedic ways of life have this path of Bahuvadi Advaita (i.e. Pluralistic Monism), where Pluralism is of macrocosmic Mother nature and Monism is of the supreme being (Brahman), so only in Vedic ways can the self-realization of Brahman take place and that too whilst utilizing the eternally changeful close-to-infinite rungs of the timeless ladder hierarchies of Mother nature (Ma Prakriti) …

 

Bindu Shunya, Big Bang and the Modern astronomical concept of CMB …

This is “Bindu Shunya (i.e. Emptiness as a pinpointed non-lighted state) and thus in this state, there is nothing like an infinite consciousness, knowledge, etc. … It is just like a highly compressed state of eternal non-lightness (Eternal darkness) …

It was due to this self-realization of Bindu Shunya, that some Vedic sages had stated, that, when there was nothing like a macrocosm (Brahmand) and there also was nothing like the microcosm (Pinda or Jeeva), then allness that we see of Makersmakings (i.e. creators creation) was of the size of the tip of a pinhead … And these highly evolved sages have also told, that it eventually was from this tip of pinhead, that the entirety of Pinda and Brahmand (all microcosm’s and macrocosm) have self-originated … This statement is a proof of attainment (accomplishment or Siddhi) of Bindu Shunya by such sages … And this concept is what as of now is known as Big Bang theory and it also is the root of statements of present day astronomers, where they describe the (or name as) CMB (Cosmic Microwave background) … This condition is always arrived at the end of a Mahakalpa of Pitamah Brahma (i.e. at each end of each of the Surya Samvatsara and this concept is a part of vast aspects that reside in the purviews of the concept of Nitya Pralaya) … Concept of Surya Samvatsara is the great-grandparent of present utilized concept of Vedic Samvatsara Chakra (of 60 years) … But a Surya Samvatsara (i.e. a Maha Kalpa) has a time span of 25.92 billion human solar years, as per “middle time units” of precession of equinoxes …

 

Note 2: Vedic sages have always utilized the middle time units of axial precession of earth’s axis and this is why the present day values of modern astronomers (which are utilizing those presently applicable unitary value of time) differ from the earlier told Vedic values of Vaidik sages … Here is where this fact is explained (Vedic and other values) … But the intricacies of this fact would be discussed later on, maybe at some other stage …

 

Bindu Shunya, Jada Samadhi and Ma Mahakali …

This knowledge of Bindu Shunya, always passes through Jada Samadhi (the absorption in Jada Tattva of Ma Prakriti and thus Vedic sages have told, Prakriti as Jada or inertial) … This Jada Tattva is like countless inertial masses (Inert matter) which are distributed (i.e. are present) across the multi-universe and this is what modern science calls as Dark Matter …

When during Samadhi and to study what these inert matters are, if a Yogi tries to “subtly enter” into any of these inertial masses (Dark Matters), then Ma Mahakali spontaneously comes out of them and that too in her severely wrathful state … Thus, I know that the divinity (Devi) of inert matter (Dark matter of modern astronomy) is none other than Ma Mahakaali and as a matter of fact, Mahakali is none other than the divinity (Shakti) of Bhagawan Mahakala (i.e. the Lord of great time or lord of eternity) …

 

Note 3: Mahakaal is made up of two words, Maha and Kala … Mahakaali is also made up of two words, Maha and Kaali … Maha means “Great” and Kala (or Kaal) means “Time” and the word Kaali denotes the “Divinity (Shakti) of Kala (time)” and thus she eventually is denoting the “eternal divinity (because Kala or time in its finality, is none other than eternity)” … So, Mahakaal means, the Great time (or Lord of great time) and Mahakaali means the divinity of Mahakaal (or divinity of Great time) …

Note 3 continues … And as far as the word “Great Time” stands”, the word Great only denotes the finality of time, i.e. eternity (or time) which itself is timeless due to it being beginningless and endless … And due to this reason, that finality of time (i.e. eternity) is fathomless as far as its beginning is concerned and timeless as far as its end is concerned … It is to this term that the name “Sanatana Dharma (i.e. eternal way of life)” eventually relates …

Note 3 continues … But since in Sanskrit language, there can never be more than one Great, so, as far as Vedic knowledge systems are concerned, the word Great (i.e. Samskrit word Maha) only means supreme (i.e. Absolute or Param) … Thus, whether you say Maheshvara (i.e. Great Lord) or you say Parmeshvara (i.e. Supreme Lord) they eventually mean the same Supreme Guru Shiva, who himself is Supreme Gurudeva Shakti, especially when we see them within their eternally unioned state of Mahakala and Mahakaali … For those who don’t believe whatever is told in this paragraph, just visualize, that, if there are two Maha (i.e. there happen to be two greats at the same time) then won’t the non-duality (Advaita) of final aspect be compromised … Thus, during the eternal time, in reality, there can only be one Maha (great) who by itself is supreme (Param) …

 

Bindu Shunya and Ma Mahakali standing on chest of unconscious Shiva …

That Inert matter (which as such is an inertial mass or an inactive mass and thus is lying in an unconscious state) also denotes that part of union of “Shakti and Shiva”, where Shakti is standing on the chest of Shiva (just as is told in Vedic lore, where Mahakaali stood on the chest of unconscious or inertial state of Shiva and after some time, she also realized her folly and thus took her tongue out) …

This is exactly as it happens to a Yogi, who tries to enter the Inertial mass (so as to study what is inside that dark colored inertial mass) and then Ma Mahakaali comes out (of that inertial mass) and suddenly pounces on that Yogi, after which that Yogi gets stuck in that position because the vast quantum’s of energies (divinities) of Mahakaali holds unto him and thus brings that Yogi into an inactive or inertia state (motionless state of that Yogi) and thus that Yogi enters into Root inertia (Jada Awastha) … And this is what was told by Vedic Yogi’s as Jada Samadhi, where Yogi’s have even continued for a very long time and during human civilizational history, some have even continued for thousands of years in that state of Jada Samadhi …

Jada Samadhi means an “absorption in severe inertia” as is of these inertial masses (or inert matters or Dark Matters) which are present everywhere in the universe and whose divinity is Ma Mahakaali and where inert matter itself represents the inert (or unconscious) state of Shiva, on whose chest Ma Mahakaali stands, prior she realizes her folly and then takes out her tongue (showing the feeling of “Oops … What have I done to and done with my own eternal-consort”) …

 

Bindu Shunya and risks of its study …

Luckily, in this transmigrated incarnation, when during one of the deeper meditations, I went into that inert matter (so as to study what is inside it) I was not stuck-up in that severe inertial condition of Jada Samadhi, as Ma Mahakaali (who came out of that inertial mass which I had subtly tried to enter into), let-go of me, pretty soon … But this doesn’t mean, that I (the travelling subtle vehicle, who was observing all these) did not feel those strong bursts of energies (or Ma Mahakaali) as soon as she came out of those inertial masses (which I tried to enter into, so as to study what is inside them) …

Since Inertial masses are highly compressed energies (of Ma Mahakaali), so when they expand, they just lead to such a large blast (of energy) that it can only be termed as macrocosmic in its nature …

And since Inert matter (Jada Tattva of Prakriti) which is naught but a highly compressed state of energy and is also the root of macrocosm (multi-universe) and these inertial masses are also like dark specs (Particles of severe Tamas) floating everywhere in cosmic space, so Vedic sages have also stated, that, Original state of Mother nature is “Ghor Tamas (severe inertia)” or Mahatam (or Maha Tamas or Great inertia or Great darkness) …

In fact, some Vedic sages have also “directly or indirectly” warned of entry into this great darkness (which is also termed as Mahashunya or the Great emptiness by these sages and the same is also told as 21st state of emptiness or Great emptiness in siddha sciences, i.e. ways of 84 Siddhas) … In a previous transmigrated incarnations (i.e. that incarnation that is gained by adopting the path of Transmigration of soul or Parkaya Pravesh), I was one of these 84, who was given a name (by my then Guru) which if translated in English, would mean, “Way of righteousness (Way of life or Law of life)” …

 

Bindu Shunya is Saguna Sakara Brahman, where Brahman is in Bindu Awastha …

This Bindu Shunya is also denoting a final absorption into Saguna Brahman (i.e. Brahman of form and attributes, as Zeroness is also an attribute only and this state is also having its form when it is viewed in its pinpointed condition as was discussed here) …

 

Bindu Shunya, Kundalini Chakra, Kundalini Shakti and Ma Mahakali …

The initial self-realization (or direct cognition) of Bindu Shunya (i.e. the direct cognition of the pinpointed state of emptiness) happens inside the Kundalini Chakra … This knowledge of this chakra is already lost by humanity (I remember it due to being a Prabuddha Yoga Bhrashta) …

This is a chakra, which is positioned at the tip of base of spinal column … It is a dark colored chakra whose centered part has this non-lighted state of Bindu Shunya (i.e. pinpointed state of emptiness) whose pristine divinity is none other than Ma Mahakaali …

As long as this Bindu (dark colored inertial pinpoint) of this Kundalini chakra stays inertial, the Kundalini Shakti rests (in her three and half coiled state) and where the tail of the serpent like Kundalini Shakti, is resting inside this Kundalini Chakra and thus is blocking it and simultaneously the head of this serpent like state of Kundalini Shakti, is blocking the entry of energy into Sushumna Naadi, i.e. the central channel inside the Merudanda (inside the backbone) but it is a part of the subtle body (Sukshma Sharira) …

And when this chakra’s central part wakes up (i.e. it activates), then vast energies of the Kundalini Shakti rise upwards and enter the top of head (where the thousand petalled lotus or Brahmarandra chakra or Sahasrara exists) …

Once these upwardly rising energies (or Kundalini Mata) reach the thousand petalled lotus of Brain (i.e. Sahasrara) then is the state of union of the aspirants inner divinity (i.e. Shakti within the aspirant) to aspirants innermost divine (i.e. Shiva within the aspirant) …

Thus, Kundalini Yoga (or rise of Kundalini from lower part of the body to the top of head) only denotes the inner union of Shakti to Shiva and where both Shakti and Shiva are also present inside the aspirant’s microcosm (physical vehicle) itself …

This is the path of self-realization of the innermost meaning of the Vedic Mahavakya, which the accomplished Yogi’s has termed as Soham (So Am I) … But this self-realization of the Mahavakya of Sohum (I Am So), is primarily via the Shakti Marg (i.e. path of Shakta’s) …

 

CC-4) …

2nd aspect of self-realization of Shunya …

This is that aspect of Shunya (emptiness or voidness) which is self-realized after the aspirant’s consciousness enters inside the thousand petalled lotus (Brahmarandra Chakra) that is present at the top of brain …

The central core of Brahmarandra Chakra is the “Great crevice (or the Great door or the Great hole)” of Chatur-Mukha Pitamah Brahma (i.e. the four-faced grandfather and creator of allness) …

To know the position of Brahmarandhra (Brahma’s doorway, which is present at the top of skull bones) in your body, just draw two lines from both your temples (side of head) to the top of skull and then draw another line from the center of your brows (third eye chakra or Agya Chakra or Ajna Chakra) to the top of same skull … Where these two lines meet is the Brahma Randhra (great crevice of creator) …

That aspirant whose consciousness escapes out of this Brahma Randra (during death or whilst alive), enters into Kaivalya Moksha (final liberation) … This aspect of final liberation is of two parts …

  • Jeevanmukti (liberated whilst still incarnated) … If the escaping of aspirants, happens whilst alive, then that aspirant is deemed to be “liberated whilst still incarnated (I.e. he or she is attains to the state of being a Jivanmukta, or in other words, one who is “liberated whilst still alive” and thus still bearing a physical body on this physical world) …
  • Videhamukti (liberated upon death of physical body) … and if this same state arrives at the time of death of the aspirants physical vehicle, then that aspirant is deemed to be a Videhamukta (i.e. liberated soon after de-incarnated) … This Brahmarandra is where you also see the heartbeat on a newborn baby’s head …

 

Upon entry into Brahmarandra … Three minor chakras …

Now we shall discuss what is it like when the aspirant’s consciousness goes inside the Brahmarandra (The creator’s great hole) …

Inside the Brahmarandra, there are three very small (minor sized) chakras which are placed in a vertical line, one above the other …

  • The lowermost of these three minor chakras, we are not interested here, so I won’t talk about it …
  • The middle chakra (amongst these three minor chakras) is a 32 petalled lotus, in whose center, the golden colored Saguna Sakara Atman (i.e. the innermost essence or soul or Atman of the aspirant which is in a human form or it with attributes) resides … This golden colored Atman is what was told by Gurudeva Gautama Buddha (i.e. Gurudeva of my previous transmigrated incarnation) as the Buddha Body of reality and during those very ancient and forgotten times of my even previous incarnations (which I clearly remember due to being a Prabuddha Yoga Bhrashta), it is also termed as Hiranyagarbha Sharira (i.e. the siddha body of Hiranyagarbha or Hiranyagarbha Brahma), Brahmakaya Sharira (i.e. the siddha body of plane of Karya Brahma and where Karya Brahma means, that aspect of creator or Brahma, who creates allness and her each part), Tatpurusha Sharira (i.e. the Siddha body of Tatpurusha face of Sadashiva), and this same body can also be called as the Dharmakaya Sharira (i.e. the siddha body of golden colored Dharmakaya) and can be also called as Okar Sharira (Siddha body of Sound of O or Okar, which as such is the sound of the middle seed syllable of the sound and symbol of AUM) and it can also be called as Ukar Sharira (i.e. siddha body of Ukar and where Ukar means, that which spontaneously lifts up the Yogi’s consciousness and places it into Makar and them into the self-realization of the sound and symbol of Omkar) …
  • And the topmost amongst these three minor chakras that are present inside the Brahmarandra (Great crevice of creator) is a six petalled lotus, called the lotus of mind (Manas Chakra) and it is this Manas chakra (lotus of mind) which I shall primarily focus on (as we are discussing Shunya here) …

 

Mind Chakra (or Manas chakra) … And self-realization of Shunya …

When the Yogi passes through (i.e. Yogi’s consciousness passes through) the Manas chakra, then is attained the Shunya Samadhi (Absorption in emptiness or Absorption in Shunyata) …

And since Manas chakra is an intrinsic partless-part of the Brahmarandra Chakra itself, so it was due to this reason that some sages had also named Brahmarandhra chakra as Shunya Chakra …

This is also the Samadhi through which is attained the self-realized knowledge of Caduceus (the symbol of modern medicinal sciences), the staff of Moses, the staffs of various Greek Gods and the Zoroastrian symbol of Faravahar …

This is because, when the consciousness moves out of Manas chakra (Mind chakra), these six petals of Manas chakra, become like, three on one side and three on the diagonally opposite side (or the previous three discussed here) … And since the Kundalini is naught but a serpentine force (a force that moves like a serpent), so is it depicted in Caduceus …

This is the Shunya Samadhi that Raja Yoga talks about … Thus, all these religions are also a part of the vast scopes of application of Raja Yoga …

 

DD) …

The Knowledge of Shunya Brahman … As Shunya Anantah, Ananta Shunyah, i.e. the Zero infinite, Infinite zero … Asamprajnita Samadhi …

This is that Zero which is infinite and simultaneously, that infinite itself is zero …

This is via the path of self-realization of Shunya Brahman (i.e. that zero which is infinite and simultaneously, that infinity, which itself is zero) …

 

Stages of Meditation on Shunya Brahman …

  • 1st stage … Zero Infinite … Shunya Ananta … Infinite nature of Zero …

In this meditation on Shunya Brahman (i.e. zero infinite, infinite zero), in the first stage the Yogi self-realizes Shunya (as per the path discussed above) and then (after this self-realization of Shunya or voidness) that Yogi observes that Shunya …

Upon observation of that self-realized Shunya (i.e. Zeroness), that Yogi also finds, that, the cognized Shunya (zero) is not a standalone figure …

This is because, that Shunya (Zeroness) is holding in itself, countless (i.e. infinite) number of Shunya (i.e. zero has in itself, infinite number of zeros) and yet that Shunya is visible as a standalone Shunya itself … This self-realization could be mathematically told as …

0 + 0 + 0 + 0 … Endlessly (or infinitely) = 0

This is the self-realization of Shunya Ananta or Zero infinity of our discussion, and where Zero itself is the Infinite or in other words, the infinite nature of Zeroness …

 

  • 2nd stage … Infinite Zero … Ananta Shunya … Zeroness of Infinity …

And then comes the second stage of the self-realization …

This is where that Yogi who has already known Shunya Ananta (i.e. zero infinity), observes that earlier self-realized Infinite nature of Zeroness … And then Yogi only finds, that the root of that Infinity of Zeroness, is still the same zero (that earlier on was used as a base of the process of this entire self-realization) …

Thus that Yogi knows, that the Zeroness by itself, is the root of that infinite nature of zero (i.e. Shunya Ananta) … This leads to the directly-cognized knowledge of Zeroness of infinity (i.e. Infinite zero or Ananta Shunya) …

 

  • 3rd part … Analysis of two stages … Shunya Ananta, Ananta Shunya …

Then, based upon the above two self-realizations, when that Yogi further analyzes, then he (or she) knows the fullness of Shunya Brahman (i.e. the original self-expression of Para Brahman) as follows …

  • Self-realization of infiniteness of zero is path of self-realization of Zeroness of Infinity …
  • Self-realization of Zeroness of Infinity is path of self-realization of infinite nature of zero …
  • Self-realization of Zero infinite is leading to infinite zero … And vice versa … Shunya Ananta, Ananta Shunya …

This is the stage of direct cognition of fullness of what Shunya Brahman actually denotes, as infiniteness of Zeroness and simultaneously, Zeroness of infinity …

And the path of this is of attainment of (or accomplishment of or Siddhi of) Asamprajnita Samadhi (Or Asamprajnata Samadhi, call is whatever you want) which as such, is the absorption within the original self-expression of Brahman, that was of “Non lightness of fullness of allness (or Shunya Brahman)” …

In this Asamprajnata Samadhi, Shunya is Ananta (Zero is infinite) …

And since Ananta is only denoting Brahman (as told in Taittropanishad, as Satyam Jnanam Anantam Brahma), so within this Asamprajnata Samadhi (i.e. absorption in non-lightness of Brahman’s original self-expression) that Shunya itself is like Brahman infinite …

This is why Buddhist sages like Nagarjuna have said “Emptiness is full (But in reality, that full is only denoting Para Brahman infinite …

At much earlier times, same also told through a Yajurveda Mantra (Isha Vasya Upanishad of Shukla Yajurveda Samhita) as follows …

 

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

 

The lord of Shunya Brahman is Sriman Narayana (i.e. my Sanatan Gurudeva, Sri Vishnu, who “also” resides in one of those countless inner caves of heart of each true aspirant) …

The self-realization of this eternal presence of Sriman Narayana within the heart of a Yogi, is what was told as Aantrik Avataran (i.e. Manifestation of an Avatar within that Yogi’s physical body itself) …

 

Asamprajnata Samadhi and self-realization of Virat (Sri Bhagawan Krishna) …

And as the Yogi’s consciousness proceeds further beyond the crown chakra (i.e. Brahmarandra Chakra) and that too via the path of transit of Shivarandra (Crevice of Guru Shiva) and thence that Yogi’s consciousness begins entering into the long golden colored channel which rises above the Shiva Randhra, then are the stages of self-realizations as discussed below …

 

Note: Golden colored channel as discussed above … This channel is termed as Vajradanda (i.e. the Vajra staff) and is also called as the Vajradanda chakra (chakra of Vajra staff) … It is a very long, brightly lit up, golden colored channel which rises beyond the Brahmarandra chakra (which is located at top of brain) … It’s seed syllable is of “the sound of Raam (Lord Rama)” … This “sound of Raam (or Raam Nada)” has also been called as “Shiva Taraka Mantra (or Shiva Taraka Nada)” because it is in fact the found of path of “final liberation (Kaivalya Moksha)” …

Note: Location of Shivarandra … This is a very small sized doorway of exit from allness and it is a part of Nirguna Yana (i.e. attributeless vehicle) … Its location right in the middle of intersection of the front lobe and back lobe of skull bones …

 

Stages of rise of consciousness beyond Shivarandra … And Asamprajnita Samadhi …

  • As the consciousness rests at the intersection of Shivarandra and golden colored channel which rises above it, it hears the Mahamrityunjaya Mantra … Thus location at which an aspirant can hear the Mahamrityunjaya Mantra in human body is as described here …
  • The as the consciousness enters into Vajradanda chakra (i.e. the long golden colored channel), the aspirant self-realizes the sound of Rama (Raam Nada) which by itself is the Taraka Mantra of Lord Shiva (i.e. Shiva Taraka Nada) …
  • Then as that consciousness rises further within the golden colored Vajradanda, it ultimately reaches the eighth chakra (Ashtama Chakra) as is subtly told in Atharvaveda chapter 10 …
  • Prior entering into this Ashtama Chakra (eighth chakra) is the stage of start of attainment of Asamprajnita Samadhi (But this description is only as per the path of Atharvaveda) …
  • And when stationed in Ashtama Chakra (Eighth plexus) and then when that Yogi’s consciousness also travels beyond, then is the stage as described below …

When in it, I see Sri Bhagawan Krishna, of a dark color and where Sri Krishna is also in his Virat Swarupa (of a very large indefinable human form) and where my consciousness sits on the palm of that Virat Parabrahman Swarupa of Sri Krishna, and looks up to his smiling face …

This self-realization is also a dark state (Krishna Varna) only … This is denoting an absorption in Saguna Nirakara Brahman (i.e. Absorption into the final formless yet attributed state of Brahman, because Zeroness is also an attribute only and this state is actually formless) …

As far as the finality of any of the religions which relate to Formless gods, is concerned, they all eventually relate to this state only (i.e. as far as the finality of formlessness is concerned, Shunya Brahman is what that finality is) …

Note: Thus basis above discussions, the path of Asamprajnata Samadhi that is attained via the path of Atharvaveda chapter 10, is also leading to self-realization of Lord Rama and Lord Krishna … And this means, that the path of Asamprajnata Samadhi that is attained via the path of Atharvaveda chapter 10, is also a path of self-realization of the two Poorna Avatara of Sriman Narayana, where one Poorna Avatara denotes sound of liberation (Shiva Taraka Naad or Sound of Lord Ram) and another Poorna Avatara who is self-realized in his macrocosmic-formless-form (Sri Bhagawan Krishna) denotes the state of liberation …

 

EE) …

Yoga Samadhi of union of all above … Direct cognition of Nasadiya Sukta (Rigveda) …

This is the stage of self-realization of what was told by the Vedic sages of Nasadiya Sukta (or Rigveda) … I.e. when Shunya Samadhi (as Bindu Shunya) leads to Shunya Samadhi (i.e. Shunya as was discussed within and of Manas chakra) and thence to Asamprajnata Samadhi (Shunya Ananta, Ananta Shunya or Infinite nature of Zeroness and Zeroness of Infinity) …

Since both these (Shunya and Asamprajnita) are dark states (i.e. they are states of absence of manifest light), so when these two are unioned (within the Yogi’s microcosmic physical vehicle or simply, Yogi’s Pinda), then is the self-realization of what was told by the sage of Nasadiya Sukta (of Rig Veda) through the statement of …

 

“Darkness enveloping Darkness”

Or in better words …

“Non-lightness enveloping Non-lightness”

 

FF) …

Nirbija Samadhi … The impressionless absorption … Above is what leads to the next Samadhi, which is termed as Nirbija Samadhi and which by itself is the higher of all Samadhi within the paths of Samkhya, Siddha and Raja Yoga …

This Samadhi is after passing through the 8th chakra (Eighth chakra) and where the Pot of nectar (Amrit Kalash, which as such is a part of Ayurveda or divine science of eternal health also) which lies two to three finger breadths below the navel of the body (and towards the spinal column) also rises up and enters into the eighth chakra (as subtly told in Atharvaveda chapter 10) … And after this Pot of consciousness (Amrit Kalash) passes three times through the eighth chakra and thence it has a final half rise, the Yogi accomplishes Nirbija Samadhi (But this is as per the path of Atharvaveda only) …

After this the consciousness orb (Chitta) of causal body (Anandamaya Kosha) becomes impressionless (Nirbija Awastha) … This is the impressionless state of consciousness orb (i.e. Samskara Rahit Awastha of Chitta) where that Yogi walks “beyond all past and present life Samskara’s” and thus also walks beyond the law of cause and effect, and thus also goes its governing principle (i.e. the principle of dependent origination) … Such a Yogi attains to the finality of liberation, which as such is of freedom from deeds and fruits that were ever undergone across the eternity of existence of that Yogi and right from the time when that Yogi had originally begun as a microcosm within the supreme genius, that itself is of the Makers Makings … Such a Yogi is no longer a microcosm (Pinda and Jeeva) as he attains to the absolute principle-less principle (Brahman) … He becomes a Karmamukta due to being resident in a state of liberation, which sages had told as Karmatita Mukti (liberation beyond Karma and thus beyond Karma Phala and thus a liberation beyond deeds and fruits) … He just continues his incarnation, whilst doing the bare minimum deeds and yet not reaping any fruits and where his incarnation also continues till the time, he feels like and thence he enters into Kaivalya or Moksha (i.e. full, final and permanent isolation from allness and her each part) …

 

Thus, basis above …

One who attains to this Nirbija Samadhi, also attains to his (or her) “impressionless state” of his (or her) consciousness orb (Orb of Chitta) of the Bliss sheath (or causal body or Antahkarana Chatushtaya or Anandamaya Kosha), and such a sage eventually becomes arrived at a “Samskara Rahit Awastha (i.e. free of Samskara’s or seeded impressions of all types) …

Such a sage thus attains to a freedom from all merits and thus he attains to a state of independence from all his Karma and Karma Phala …

This is what denotes a final freedom from all four merits (i.e. all four types of Karma and Karma Phala), i.e. Prarabdha Karma (or destined merits), Sanchit Karma (or accumulated merits of all past stages of evolution or incarnations), Kriyamana Karma (or presently undergoing merits) and Aagami Karma (or future merits) …

One who attains to this state, also qualified to go beyond the four stages of consciousness which as such are told as … Jagrut (awake state), Susupti (sleep state), Swapna (dream state) and Turiya (Samadhi state) …

And after already beyond these four states of consciousness, such a sage attains to Turiyatita Awastha (i.e. that state which is beyond the fourth state of Turiya or Samadhi) …

In reality, Turiyateet (i.e. beyond the fourth stage of consciousness or beyond Turiya) is Atman who itself is Brahman (as discussed in next bullet point), just as is meant through the Atharvaveda Mahavakya, which sages had subtly told as Ayam Atma Brahma (and which means as This soul is none other than, That supreme being) …

 

Atharvaveda, eighth chakra and concept of divine anointment …

After the consciousness of that sage (as described above) transits the eighth chakra (as discussed above), then on top of head of that sage, is a creamy dust … This dust melts soon after it is formed (on top of the head of that sage) and forms oily compound …

This is the real stage of divine anointment of the sage, who as such is deemed to have been anointed by the Supreme Being (Param Brahma) itself …

Thus, the anointment that priests carry out (or talk about) where they put some oil on the head of a king, is not what the real concept of a divine was … But the real anointed one is as it is described here …

 

Atharvaveda chapter 10 and Chakravartin Samrat (Yoga Chakravartin) …

In those extremely ancient and already forgotten times as were of my much earlier transmigrated incarnations, the one who was thus divinely anointed, was termed as a Yoga Chakravartin (i.e. a sage who has already accomplished and thus broken past the eight chakras) …

And if in those rare cases, such a sage accepted to be a king (due to the instructions of his parents or a self-realized Guru or due to divine reasons (like an Akasha Vani or sound of the divinities of Maker’s Makings) or due to subtle instructions of the Lord of all, then such a king was also granted the “kingship of the triple worlds” and thus was known as a Chakravartin (i.e. the ruler of triple realms), but only until his physical body was incarnated (and thus, not beyond the de-incarnation of his physical vehicle) …

 

Atharvaveda chapter 10 and divine positions …

The transit of pot of nectar (Amrit Kalash) as discussed above is what leads to attainment of a certain divine position within the hierarchies of divinities that permeate and envelope the entire macrocosmic creation …

But here I would only discuss two of them …

  • Attainment of the position of ruler of divine worlds … I.e. being Devaraja Indra … This happens after the 100th successful transit of the 8th chakra …
  • Attainment of position of a future Brahma … i.e. being a future grandfather and creator of a future multi-universe … I.e. Being a future Pitamah Brahma …

 

Atharvaveda chapter 10 and Ashvamedha Yagya …

Each full and successful transit of the eighth chakra, counts as one inner Ashwamedha Yagya (i.e. one Aantrik Ashwamedha Yagya) …

So, basis above discussed fact of divine positions, that sage who completes …

  • The 100th Inner Ashwamedha Yajna, becomes a future Devaraja Indra (a future ruler of divine worlds) …
  • The 101st Aantrik Ashwamedha Yajna, becomes a future Prajapati (i.e. grandfather and creator of allness or in other words, a future Pitamah Brahma) …
  • Beyond 101st I don’t know … As it’s not yet completed during the entirety of time spans of my existence as a microcosm, within the ever-genius of the Makersmakings …

 

GG) …

The knowledge of Infinite (Ananta) … As Nirvikalpa …

Nirvikalpa literally means, that which is devoid of alternates and thus is an incomparable state which is free of relativities of all sorts and thus is naught but the perfectly non-dual (or Advaita) …

This is through the absorption in infinite being (Para Brahman) … Since infinite is omnipresent, so it is non-dual and thus this Samadhi can also be termed as absorption into the non-dual being (Advaita Samadhi or Absorption in Parabrahman) …

Since the Non-dual being, is also free of alternates (how can something be with alternates and yet be non-dual), so this Samadhi is also termed as Nirvikalpa Samadhi (i.e. absorption into that which has no alternates and thus is also free of relativities’ and comparisons) …

Since the non-dual being is free of comparisons (how can something be within a comparable state and yet be non-dual), so that Non-dual being can never be any other than attributeless (Nirguna) … So, this Samadhi can also be termed as Nirguna Samadhi (absorption in the attributeless being (or Nirguna Brahman) …

Since the non-dual being is also free of form and formless aspects, so that non-dual being is also free of all such aspects, primary of which are of … Saguna Sakara (attributed form, i.e. that which is with attributes and is also having a form) … And Saguna Nirakara (attributed formless, i.e. that which is with attributes and is also formless) … Thus, due to this reason, that non-dual being is finally self-realized to be as attributed infinite (i.e. Nirguna Nirakara) …

In this word Nirguna Nirakara, the fact is that, when Nirguna (which means attributeless) is used along with Nirakara (which means formless), then that Nirakara (formless) is naught but infinite (Ananta) … And those who know this through their direct cognitions, also know, that, everything (i.e. all Saguna Sakara and Saguna Nirakara) is naught but a self-expression, self-manifestation and self-presence of that same Absolute being (Nirgun Brahma) …

Note: Thus, when we see something from the point of view of what is as a self-expressed entity, then we know it is not Brahman (in the state of that which we observe or see) … But that sage who knows the self-expresser of allness (i.e. Brahman), knows Brahman is Keval (isolated or independent) and thus is not the self-expressed entity (that is being observed at that time) … And that sage who has self-known both these aspects, knows that “Brahman verily is, all that ever is or could ever be seen or observed” … This is the different in observations, which itself is different due to differences of evolutionary standing of any aspirant, within the macrocosmic hierarchies … And this fact was also told in a Video which has the title of Atmavani …

Thus, this Nirvikalpa Samadhi is ultimately denoting a final absorption into Nirguna Nirakara Brahman (i.e. Nirguna Brahman) … This is Truth conscious bliss (Sat Chit Ananda) … This fact is direct and indirectly told in many Upanishad’s, like Chandogyopanishad as “Ekam Evadvitiyam Brahm (Brahman is one, without a second)” and all such Vedic statements, denote the proof of attainment of Nirvikalpa Samadhi by the sage who gave them to humanity …

Note on above: When we use the word Nirguna (which means devoid of attributes or qualities) with the word Nirakara (Which means formless or that which has no comprehendible form), then that Nirakara (formless) is actually infinite … Thus, the word Nirguna Nirakara Brahm, eventually means Brahman as attributeless and infinite (as was told through a statement of Taittropanishad, which the sage had said as Satyam Jnanam Anantam Brahma, or that which is truth conscious and infinite, is Para Brahman) …

The sage who thus knows, is a Muktatma (a liberated soul) …

But what exactly is liberation, is yet to be discussed … So this is the last part of this discussion …

 

GG-1) …

Final Liberation … Kaivalya Mukti … And its categories, aspects and types …

Mukti is a very complicated word, as it does not denote one single state … It denotes that, which is within and around, allness …

This Mukti is primarily is two types … And these are

  • Karmadhin Mukti … i.e. Liberation which is still within purviews of deeds and fruits … This Mukti is that in which though an aspirant becomes liberated from a gross and other subtle worlds, but yet that aspirant gains his (or her) liberation, due to entering into one of the divine worlds (Deva Loka) of egoistic Gods (Abhimani Devata) or even of non-egoistic gods (Anabhimani Devata) … And since these Devata are resting within the purviews of Karma and Karma Phala (Cause and effect or deeds and fruits), so when any aspirant attains to their divine world, that aspirant also remains within the purviews of Karma and Karma Phala (i.e. remains within purviews of deeds and fruits) … This is not the reality of liberation (Mukti) …

But sadly, during this short time span of (about 5100+ years) the currently underway divine degenerate age (Kaliyuga), this path has become the primary one … All religions (paths of evolution) that came by during this Kaliyuga (divine degenerate age which has passed a time span of about 5100+ years), are these related to these two types of Devata (i.e. egoistic Gods or egoless Gods) and thus are related to this type of Mukti only … This is because, in any divine degenerate age (i.e. any Kaliyuga), the second and final type of Mukti and its paths are either fully or partly absent … None of the “religions (I used the word religions hare, and not Dharma) that came by after the time when the great grandmother of all philosophies (i.e. Sanatana Dharma) went into her cyclic sleep of about 9 millenniums (in the present human age cycle or precession cycle, this had happened in/around 6990 BC, +/- 108 years), are related to anything other than Karmadheen Mukti (or liberation which remains under purviews of deeds and fruits) and this statement of mine, includes all paths, irrespective of the faiths that they may be known as …

But this Karmadhina Mukti is not the reality of Mukti, because in reality Mukti (liberation) means nothing but that state, which is also liberated from undergoing deeds and then reaping their fruits … The real Muktatma (liberated one) may seem to be doing deeds, but yet he (or she) never attaches to any earned fruit and this is because, the real Muktatma (liberated one) is beyond deeds and is also beyond their fruits …

  • Karmatita Mukti … i.e. Liberation beyond deeds and fruits … This is that Mukti (liberation) which is beyond deeds and fruits (i.e. beyond Karma and Karma Phala) … Karmateet means, beyond Karma (causes or deeds or acts) and thus is also means beyond Karma Phala (fruits of deeds or simply effects of earlier causes) …

All aspects of Karmateet Mukti, denote Atman (i.e. the innermost essence) … And since Atma is Brahma, so Karmatit Mukti also denotes Brahman as the aspirants Atman …

But since this is a very vast type, which includes many other things, so this is what would be discussed here …

 

1st aspect …

Turiyatita Mukti … Samadhi Mukta … Turiya Mukta …

This means one who is beyond the fourth stage of consciousness, which as such is of Samadhi (or Turiya) … When an aspirant moves beyond (i.e. goes or evolved beyond) the four state of consciousness, which as such are of Jagrut (Awake), Susupti (sleep), Swapna (Dreams) and the fourth state of Turiya (Samadhi), then is the stage of entering into Turiyateet Mukti … Turiyateet denotes Atman, who itself is Brahman … That aspirant who has attained to this state, was termed as a Samadhi Mukta (i.e. one who is beyond the fourth state of Turiya or Samadhi) …

 

And such an aspirant invariably says thus in his (or her consciousness) …

 

What use is Turiya (or Samadhi), when I myself am the Turiyatita Atman”

What I myself am the Turiyatita Brahman, then whom can I worship”

When I am Shiva … Then who is worthy of my worship … Whom can I worship?

I am Turiyateet Atman, Who itself is Brahman … I worship none, but Myself

And thus, my path can never be any other than “Myself in Myself”  

And where My Self, itself is the self of all … Who is Turiyatit

 

2nd aspect …

Gunatita Mukti … Guna Mukta … Guna Brahma … Gunatma …

This means, one who is beyond the Triguna or three attributes of Mother nature (Prakriti) and thus this denotes the attributeless being (Nirguna Brahma) who itself is as the aspirants Atman … This state is achieved by meditations of Triguna … And this is why, during those extremely ancient and already forgotten times as were of my previous transmigrated incarnations, Vedic sages used to meditate of the three cosmic attributes (or three qualities or Triguna) … When the Guna (three qualities) which also are present within each aspirant, merge to Brahman, then that aspirant knows the innermost meaning of the word “Guna Brahma (or attributes are the Absolute)” and this is what leads to the later stage where these tree attributes of mother nature (Prakriti) are let go of, and thence that aspirant attains to the stage of Gunatit Mukti and thus that aspirant attains to the state of being a Gunatma (i.e. Atman who has won over Triguna and thus has attained Gunatit, i.e. attained a stage that is beyond attributes and thus this also denotes an attributeless Atman or Nirguna Atman) … The aspirant who has attained to what is discussed here, was termed as a Guna Mukta (i.e. one who is beyond the three attributes or Triguna of Ma Prakriti) …

And such an aspirant invariably says thus in his (or her consciousness) …

 

I am beyond attributes … What use is Nature, who is based in attributes, to me 

I know nature free of attributes, as she is the attributed divinity of attributeless

For me, attributes and attributeless are same, as I am the Atma of Guna’s

3rd aspect …

Kalatita Mukti … Kaal Mukta … Kalatma …

This means one who is beyond the triplicity of time or in other words, that sage who has self-realized his (or her) own timeless and fathomless eternity which as such is free of the eternally moving wheel of time (or Kaalchakra or Cycle of time) and thus that self-realized eternity is also beginningless and thus is also endless (That which has not even begun, can also never end and thus is also denoting none other than the eternally existent being, who itself is as your own Atman) …

This is through meditation on dimension of time (Kaal) and its eternal wheel of time or cycle of time (Kalachakra) … And this is why, during those extremely ancient and already forgotten times as were of my previous transmigrated incarnations, Vedic sages used to meditate of the time and where this meditation was also in two stages …

1st stage was of cycle of time and thence was the stage of meditation on the eternal finality of time …

An aspirant who has successfully known time (in both its states as told here), is a Kaal Mukta (i.e. one who is liberated from the primordial macrocosmic dimension of time itself) …

And such an aspirant invariably says thus in his (or her consciousness) …

 

What use is time in its cyclic nature for me … I am the eternal free of cycles

I am beyond cycles of time … I am finality of time, which is known as eternity

I am beyond time and it cycles … I am Kaal Mukta, eternal, unborn and undying

I am innermost essence (Atman) of time … I am the Kalatma, infinite time

 

Note: Regarding the self-realization of time … When we see the time (Kaal) out of our own inner-self (and thus out of our own physical microcosm), then we know time in its eternal cycles (i.e. we only see the time as a wheel of time) … And when we self-realize the same dimension of time, within us (i.e. within our own physical microcosm), then we know time as eternity, that as such is beginningless and thus endless and thus is naught but final eternal aspect of self-realization of time, that itself is as our own eternal Atman … This is Kalatma Siddhi i.e. attainment of a state where that aspirant becomes the innermost essence (or Atma) of finality of time, i.e. eternity … Such an aspirant merges into Mahakala Shiva (Shiva as the Great time or supreme time or eternity) …

 

4th aspect …

Pranatita Mukti … Pranatma … Prana Mukta … Prana Brahma …

When the Pancha Prana (five Prana) merge to the Atman, then Prana no longer remain as Prana as they become the Atman itself … But this is a very troublesome affair as when Prana merge to Atman, and thus become Atman, then they become as Atma Shakti and attainment of this state is a very troublesome process because the five Prana (Panch Prana) become supercharged with the limitless vitality of Atma Shakti (divinity or energy of Atman) …

Such an aspirant becomes a Pranatma (or Prana Atma) i.e. the Prana’s of such an aspirant no longer behave as ordinary Prana, but start behaving as Atma, who itself is Prana …

This leads to vast quantum of energies (vitalities of Prana) to get spontaneously manifested within the aspirants vital air sheath (Pranamaya Kosha) which the physical body finds very difficult to handle and get accustomed to … And until the physical body gets accustomed to these vast quantum’s of vitalities that get spontaneously manifested inside the vital air sheath (Pranamaye Kosha) of the aspirants physical body (i.e. the Annamaya Kosha), the state is like being troubled with a supernatural force of vast proportions … But this ultimately leads to the stage of accomplishment, which is told as being a Prana Atma (i.e. that Atma, who itself is the universal vitality and simultaneously, that Prana who itself is the pristine divinity or Shakti of the innermost essence or Atman) …

And such an aspirant invariably says thus in his (or her consciousness) …

 

I am Pranatma … My Prana is My Atma … My Atma is my Prana … Prana Brahma

I am Prana, so I am Shakti … I Am Atma, so I am Shiva

I am Shakti … I Am Shiva … Within me Shakti is Shiva and Shiva is Shakti

When my Prana is Atma … Then how can I not be a Shakta?

When I am a Shakta … Then how can I be any other than a Shaiva?

When I am Shakti and Shiva … Then whom can I worship? … There is none

5th aspect … Bhutatita Mukti … Bhutatma … Bhuta Brahma … Bhuta Mukta …

 

Bhutatit Mukti means liberation beyond the five elements (Panch Mahabhuta) … In this Bhootatita Mukti, the sage goes beyond the Panch Mahabhoot or in other words, he (or she) attains to that stage of liberation which is beyond the five cosmic elements that are of earth (Bhu Mahabhuta or Prithvi Mahabhuta), water (Jalam Mahabhuta), manifest light or fire (i.e. Agni Mahabhuta or Prakash Mahabhuta or Tejas Mahabhuta) air (Vayu Mahabhuta) and ether or space (Akasha Mahabhuta) …

Such a sage attains to the state of being a Bhutatma (or Bhootatma), i.e. his (or her) inner elements are already merged to his (or her) own Atman … He attains to the state of Bhuta Brahma (i.e. being the manifest human form of Atman as his or her own physical vehicle that is comprises of Panch Mahabhuta) … Or in other words, he (or she) is no longer a physical body (which itself is composed of these five cosmic elements) as his own inner five elements are none other than his (or her) own Atma …

The finality of this stage is of Akasha Brahman (Akasha Brahma) which as such denotes that his own inner ether (or Akasha Mahabhoot) is merged to his own Atman and where his own Atman is Brahman …

 

Proceeding further …

But this discussion doesn’t end here, as in this stage (as discussed above) there is also another part, which relates to the subtle macro-elements (or Tanmatra) …

These five subtle macro-elements (or Pancha Tanmatra) are of Gandha (smell, which itself is of earth element), Rasa (taste, which itself is of water element), Roop (form, which itself is of fire element or light element), Sparsha (touch, which itself is of air element) and Shabda (sound, which itself is of ether element) …

This denotes the fact, that such an aspirant is Shabda Brahman (Brahman as word or being the word of Brahman or word of absolute being or word of God) and that too in a human form …

That sage in whose microcosm, these five subtle elements (Panch Tanmatra) are also unioned to his (or her) own Atman, attains to the stage of Tanmatrateet Mukti, i.e. such a sage goes beyond the Panch Tanmatra … Or in other words, he (or she) attains to that stage of liberation which is beyond the five subtle-cosmic elements that are of smell, taste, form, touch and sound …

And this is why during those extremely ancient and already forgotten times, the Vedic sages used to meditate upon these five elements (Pancha Mahabhoot) and their five subtle elements (Pancha Tanmatra) … And even in the currently available part of that timeless and thus endless Vedic lore, there are many statements of this fact …

 

6th aspect …

Kosha Mukti … Koshamukt … Kosha Mukta … Kosha Brahman …

Such a sage who has attained to all above, also goes beyond the Panch Kosha (Vedic five sheaths) …

These Pancha Kosha (five sheaths) are of …

  • The Food sheath … Or Annamaya Kosha …
  • Vital air sheath … Or the sheath of inner vitality (or Pranamaya Kosha) …
  • Mind sheath … Or the sheath of mind (or Manomaya Kosha) …
  • Knowledge sheath … Or the sheath of knowledge (or Vijyanmaya Kosha or Buddhi Kosha) …
  • Bliss sheath … Or the causal body (or causal sheath or Anandamaya Kosha or Antahkarana) …

Such an aspirant’s five sheaths are unioned to (or returned back) to their own primordially original source, which itself is Parabrahman and who is also none other than that aspirants Atman … Such an aspirant never returns back in form or in formless states, for he (or she) permanently returns back to the attributeless infinite being (Nirguna Nirakara Brahm) … And rests …

And this is why during those extremely ancient and already forgotten times, the Vedic sages used to meditate upon these five sheaths (Pancha Kosha) because this self-knowledge also used to lead to Mukti, which as such is described here (as Kosha Mukti) … And even in the currently available part of that timeless and thus endless Vedic lore, there are many statements of this fact …

 

 

Final discussion:

Vedic Muktimarg utilizes hierarchies of nature and yet leads to Kaivalya Mukti …

Vedic Muktimarg (or Vedic Mukti Marg) means the Vedic path of liberation …

In reality, all above discussed six aspects are a part of Karmamukti or in other words, Karmatit Mukti …

But sadly this knowledge of path of liberation (Mukti Marg) is already lost …

And as a matter of fact, the sage who is a Karmamukta and thus is resting in Karmatita Mukti, is also a Guna Mukta, Kaal Mukta, Tanmatra Mukta, Bhuta Mukta, Prana Mukta and also a Samadhi Mukta (Turiya Mukta) … All these eventually denote that his (or her) own Atman, is Turiyatita Brahman …

 

Proceeding further …

And as a matter of fact, if we closely observe above discussed facts, then it is pretty clear that within the Vedic ways of life, we can utilize the ever changeful states of Mother Nature and also utilize their ever changeful hierarchies within the path of liberation (Muktimarg) …

This itself is possible due to the absolute Monism (Advaita or absolute non-dualism) of Vedic lore, and where following is a fact …

Everything is a self-expression, self-manifestation and self-presence of Brahman … Thus, in reality, Brahman is within all … And it is due to this fact, that within the Vedic ways of life and their finality of liberation (Kaivalya), any and all parts of Prakriti (Mother Nature) can be utilized as a path of liberation (because they all are naught but a self-expression, self-manifestation and self-presence of the same absolute being or Param Brahma or Brahman) …

And this liberty of choosing is also via those ways or paths which are related to intrinsic pluralism of Mother Nature and yet based within an essential monism of Brahman … And since Brahman pervades and envelopes IT’s primordial and full self-expression which itself is Mother Nature, so these two are also unioned within Mother nature as her own Pluralistic Monism …

Thus, Vedic ways have always related to the same Pluralistic Monism, which could be thus told … All paths lead to the same home and where that final (or same) home is none other than your own Atma, which itself is Brahma (i.e. Atma is Brahma) and whose self-expression is the entire Jeeva and Jagat (microcosm and macrocosm) and where the macrocosm itself is microcosm and microcosm the macrocosm …

This is because, the subtle impressional macrocosm (Sookshma Samskarik Brahmand) which as such is the original macrocosm, is present in each microcosm … And simultaneously, the physically manifested microcosm, is also resting within the envelope of the physically manifest macrocosm … Thus, this Vedic path is also based upon the fact, that, microcosm is in reality the macrocosm (Pinda is Brahmand) … And vice versa of this statement is also true …

 

 

Final Note: But there also are other aspects to Samadhi … Which I don’t find a need to discuss in this topic … So, Maybe sometime else (some later stage) …

 

Endless-end …

 

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