Here we discuss the path of Atimanava (path of Ati Manava), which as such is of “I within is the I of all that ever is (i.e. I within is the I there only is or I within is the I of allness)” … And here we shall also discuss one or two main stages of this path, that were subtly told by Vedic sages, but in their own varied ways … This path starts from what is subtly referred to through the statement of “Vishuddha Aham is Brahman” and which means “afflictionless I’ness is supreme” …
This topic continues from the previous one that had the header of … “Ati Manava … Maha Manava … Universe in universe” …
AA) …
Path of Atimanava … I within is I of all … I within is the I there only is …
This path is based upon its variations of progress, so here we shall only take up a few of these and yet refer to the ever same start point that always is of this path and is told here as “Vishuddha Ahamkara is Brahman (Afflictionless I’ness is Absolute)” …
To take up fullness of this concept in a limited topic, is an utter impossibility …
AA-1) …
Vishuddha Aham is Brahman … Afflictionless I’ness is Supreme …
When the “I there is within (Atman)” is self-realized as the “I there only is (Brahman)”, then the earlier individuality of I’ness (Ahamkara) of that aspirant, is automatically extinguished (i.e. let go by that aspirant) and where this extinguishing is also in its fullness, which relates to all that falls under its diversified purviews …
This is because, at the stage of such a self-realization, the “I that is within” gets self-realized as the “I there only is of allness and her each part (Brahman)” … This is what leads to attainment of an afflictionless state of I’ness (Ahumkara), which itself relates to the stage of going beyond the earlier limited state of Ahamkara (i.e. limited state of I’ness of each that falls under the purviews of individual-dualities of “this or that” or even the I’ness of “not this or not that”) …
Note: Individual dualities mean individualities of individuals and individual corpuses …
Here the afflictionless I’ness detaches itself from all aspects of individual-dualities of I’ness and unites to that which is beyond the concept of I’ness and yet has a self-realization of being the afflictionless I, who itself is related to the Parabrahman (attributeless infinite absolute being) that is as the aspirants own innermost essence (Atman) …
Once this part is directly cognized, the aspirant knows below stated fact about I’ness …
Vishuddha Aham is Brahman (Vishuddha Aham is Brahm)
Which means …
Afflictionless I’ness is Absolute being
And which also means …
The afflictionless state of I’ness (Aham) is Brahm (Brahman)
Proceeding further …
The path of Vishuddha Aham is as told below …
Attainment of Vishuddha Aham is by Brahmand Dharana and Brahmand Yoga
Which means …
Afflictionless I’ness is attained after inner oneness and further union to allness
Proceeding further and basis above stated facts of direct cognition …
Vishuddha Aham Marg is a part of Brahmpath
Which means …
Paths leading to attainment of afflictionless I’ness are paths to Supreme being
Above is to what the Mahavakya of Yajurveda as stated below, also relates …
Which means as …
I Am That, … I Am Absolute, … I Am Brahman
AA-2) …
Some of the stages after attainment of Vishuddha Ahamkara …
The word “I (Aham or Ahamkara)” as is subtly told in the above stated Vedic Mahavakya, only refers to Vishuddha Aham (Vishuddha Ahamkara), which itself refers to the “afflictionless state” of that “aspirants I’ness” who self-realizes the innermost meaning and application of above stated Vaidik Mahavakya …
Proceeding further …
When the I’ness (Aham) of any aspirant is already afflictionless (Vishuddha), then that aspirant also automatically attains to the below listed aspects …
- Afflictionless consciousness orb … Vishuddha Chitta … Chitta is one of the four orbs of Antahkarana Chatushtaya (i.e. the fourfold inner subtle tool) …
And this accomplishment also relates to unseeding of all impressions (Samskara) from the consciousness orb of that aspirants causal body (Anandamaya Kosha) … Thus, this sub-header is also denoting the impressionless state of consciousness orb (i.e. Samskara Rahit Awastha of Chitta) of the aspirant …
Impressionless state of consciousness orb of causal body (i.e. Samskara Rahit Awastha of Chitta of Antahkarana) denotes a state of freedom of consciousness orb (Chitta) from all impressions (Samskara) …
Freedom from impressions also denotes freedom from all merits … These merits are of accumulated merit (Sanchit Karma), Prarabdha Karma (destined merits), Kriyamaan Karma (presently undergoing merits) and Agami Karma (future merits) … Thus, freedom from impressions also relates to extinguishing of all merits (Karma) …
And the path of this is the same as what was discussed in an earlier topic of Nirbija Samadhi …
Proceeding further …
And this freedom from Karma (i.e. merits and their impressions) also leads to attainment of the state which Vedic sages had told as follows …
Chetan Brahma
Which means as …
Consciousness is supreme
Proceeding further …
And this ultimately relates to what the Vedic Mahavakya of Rigveda has told as …
Which means as …
Self luminous is That … Or … Brahman is self luminous (or Swayam Prakash)
And which also means …
Consciousness is supreme
Note: The direct cognition of innermost meaning of above stated Mahavakya of Rigveda relates to east facing Tatpurusha face of Shiva … But it ultimately relates to self realization of the colorless crystal like, upward facing (skyward facing) Ishana face of Sadashiva …
- Afflictionless knowledge … Vishuddha Vijyana … Vijyana is also one of the four orbs of the Antahkarana Chatushtaya (i.e. fourfold inner subtle tool which is also called as Anandmaye Kosha) …
This leads to attainment of the state, which Vedic sages had told as follows …
Which means …
Proceeding further …
And this is also the same as what Vedic Mahavakya of Rigveda also relates to and is told as …
Which means as …
Self luminous is That … Or Brahman is self luminous (or Swa Prakash)
And it also means …
Note: The direct cognition of innermost meaning of above stated Mahavakya of Rigveda relates to west facing, Sadyojata face of Shiva, but its path opens up from Yajurveda (i.e. from the Mahavakya of Yajurveda which sages had told as Aham Brahm Asmi) which relates to south facing, Aghora face of Shiva …
- Afflictionless mind … Vishuddha Manas … Manas is also one of the four orbs of causal body (Karana Sharira or Antahkarana or Bliss sheath) …
This also relates to the attainment of what was told by Vedic sages as follows …
Which means …
And finality of this specific path also relates to the self realization of the innermost meaning of the great statement of Samaveda (i.e. Samaveda Mahavakya), which Vedic sages had told as follows …
Which means …
Thou Are That … You are That
Note: The direct cognition of innermost meaning of above stated Mahavakya of Samaveda relates to west facing, Sadyojata face of Sadashiva, but its path opens up from Yajurveda (i.e. from the Mahavakya of Yajurveda which sages had told as Ahum Brahmasmi) of south facing, blue colored, Aghora face of Sadashiva …
- Self realization of AUM within the aspirants crown chakra … This leads to self realization of all that was discussed in the earlier topic of Omkar (Sound of OM) …
This leads to the self realization of OM is Brahman (OM is Absolute being) … Brahman is omnipresent and so is the Brahmlingam (i.e. AOM) …
Note: The direct cognition of OM relates to Hiranyagarbha Brahma, who is also addressed as the golden colored Tatpurusha face of Shiva … But ultimately the sound of OM (or Pranava or AUM) relates to Ishana face of Shiva … After this the aspirant qualifies to go into that, which can only be termed as “beyond all that is ever considered as beyond” …
- Afflictionless vital airs … Vishuddha Prana … When Prana become afflictionless, then is the fuller rise of Kundalini Shakti … This fuller rise is until the eighth chakra (Ashtama Chakra) … And since the path to Ashtama Chakra passes through the the sound of Raam (Raam Nada), so such an aspirant also directly cognizes the Raam Nada (Sound of Raam), which exists within the aspirants microcosm …
This leads to the self-realization of what was told by Vedic sages as follows …
Which means …
Macrocosmic vitality is supreme and it also means as vital airs are supreme
And this ultimately leads to the self-realization of the innermost meaning of the Mahavakya of Atharvaveda, which Vedic sages had told as follows …
Which means …
Soul is Absolute … Atman is Brahman … This Atma is Brahma
Note: Even when above Mahavakya is relates to the north facing, Vamadeva face of Sadashiva, yet the path of self realization of this Vaidik Mahavakya opens up from Sadyojata face of Sadashiva … And its path also opens up from Tatpurusha face of Shiva …
Note: Here only five aspects are discussed, but these five are not the only ones …
Proceeding further …
When such a condition of self-realization arrives, the aspirant lets go of allness and her each part …
This let go of allness is due to the the stage where the aspirant begins walking alone (free of allness or detached from allness) and ultimately enters into that final isolation from allness (Kaivalya or Moksha) of Makers Makings …
The path to this is state of entering into a final isolation from all, is the path to the Absolute, which is also called as Brahmanpath …
But until this state of self-realization is arrived at, the Makers Makings are the only safe haven for the aspirant … And the same is also applicable to each microcosm, including right from an atom (or cell) but only until the universe …
Note: This final isolation from allness is of Ishana face of Sadashiva …
AA-3) …
Further path of Ati Manava … Freedom from bondage and liberation alike …
As also, after the aspirant self-realizes that the ‘I there is within’ is the ‘I there only is’, then there also remains no concept of liberation or bondage for that aspirant …
This is because, such an aspirant becomes liberated from the individual natures of both these aspects (i.e. bondage and liberation) …
The aspirant stands beyond both these aspects, just as the attributeless absolute being (Nirguna Brahman) has been standing since eternity of existence of the Makersmakings and also prior to this time of timeless state of origin of Maker’s Makings …
And this self-realization is also the basis of concept of those evolved beings, who self-decide not to exit from existence, but only until all others have been also been liberated and thus such beings become as greater believed ones, of one or another faiths, of future times …
Proceeding further …
The stage of self realization where the aspirant self-realizes that the ‘I there is within’, is the “I of all that ever is” could also be within a state of union to union to allness (i.e. Brahmand Yoga) and can also be while that aspirant has already attained to the final liberation, which itself is through the self realization of the attributeless infinite being (Nirgun Nirakaar Brahman) … And it could even be when that aspirant exists within its then liberated state (i.e. the aspirant stands as the “sole afflictionless and thus the perfectly detached I of allness”) …
But irrespective of where or when (which stage) this self realization comes to an aspirant, this is the only self-realization when the aspirant knows, that, the ‘I there is within’ is immaterial, as it anyways is the “I of Allness” …
And this is what leads to a stage, where that aspirant knows, what is written below …
When “I Am the I of allness”, then what remains as liberation or bondage for me
When “I am I of all”, then what remains as existence or non existence for me
When “I am the I of all”, then what remains as evolution or regression for me
When “I am the I of all”, then what goodness or badness remains within me
After “I know myself as I of all”, then I only stand beyond all dualities
Note: The word “I” as written in above stated bold letters, is the “afflictionless I (Vishuddha Ahamkara)” which was discussed earlier on in this topic … So, please don’t relate this word “I, as written above” as to anything that is “this or that” or “not this or not that”, because it is neither of these dualities …
As also …
Sage who cognizes essence of above, neither desires not acts any further
He rests within allness yet is beyond, and is only is as a detached witness of all
Proceeding further …
Thus, such an aspirant also becomes free (or liberated) from the concept of being and non being and only remains as the ‘I there only is of all that ever is or could ever be” …
This as such is the state of any fully liberated one, who resides within his (or her) inner union to attributeless infinite yet undefined Absolute being (Nirguna Nirakara Brahm) … And where that attributeless being (Nirguna Brahma) itself is as the perfectly non dual, innermost essence of that aspirant (i.e. it is the aspirants Atman) …
AA-4) …
Ati Manav rests beyond the first desire of mother nature …
Above self-realization is also rooted into those aspects that relate to the original desire of each microcosm which has already been discussed in an earlier topic and was told as the desire to ‘be liberated’ and which implicitly means “as being liberated from all that ever is” …
Those who arrive at above realizations and have also arrived at the realization the first desire of the macrocosmic nature, which as such was her explicit desire “to be” and which in its implicit (or hidden) meaning only became as the desire “to eternally be”, ultimately know that mother nature (Ma Prakriti) is an eternal entity and where her eternity is also in sameness to the attributeless infinite being (Nirgun Nirakara Brahman) …
Above is why Brahmasutras very subtly tell as follows …
Prakriti is as eternal as Brahman … Prakriti is the eternal path to Brahman
Yet Prakriti doesn’t denote the final liberation, which is only of Brahman
The first desire of nature was the explicit “desire to be’ and thus, within the implicit meaning (or hidden meaning or fuller applicability) of this desire, it couldn’t have been any other than ‘to eternally be’ …
Due to this implicit meaning, the macrocosmic nature could not even be anything other than an eternal entity …
This eternity is due to the fact, that in her root state (which itself is within and also is beyond the macrocosm), she is naught but energy (Shakti) which as such is neither created or destroyed and thus is eternal …
And where that Shakti (root energy) component is also resting in emptiness (zeroness of allness or Sarva Shunya), that itself is beyond all that could be created or destroyed …
As such within the vast applications of the implicit meaning first desire of mother nature, the macrocosmic nature had ‘to be’ existent from the timeless eternity her existence also has to continue until the fathomless eternity of any future times … This is what was implicitly desired “from within” the explicit nature of the first desire of macrocosmic nature (i.e. desire to be) …
Proceeding further …
Those aspirants who self-realize and thus attain to the first desire of mother nature (Ma Prakriti), ultimately begin surrendering all that relates to macrocosmic nature, into macrocosmic nature …
And after such a surrendering is completed, then even when such aspirants don’t exist within the purviews of macrocosmic nature, yet they exist …
This is due to the fact, that their surrendered states keep existing within their own respective principal states, that itself are a part of the same macrocosmic mother nature, who as such is naught but eternal due to the application of the implicit meaning of her first desire (i.e. desire to eternally be) …
The reason for this is that any state which exists within the eternal, is already unioned to that eternal and thus such a state is eternal only …
Proceeding further …
So, in such a case, both of below discussed aspects become applicable to an aspirant who has self realized the vast scope of application of the first desire of mother nature …
1st case … That aspirant is no longer relating to macrocosmic nature, because after surrendering all that was of macrocosmic nature, to macrocosmic nature, that aspirant walks free of macrocosmic creation itself …
2nd case … And yet because these surrendered states keep resting, within their respective macrocosmic principals, until eternity, so such aspirants also remain within union to macrocosmic nature … This is what makes them to simultaneously also rest within the purviews of macrocosm …
Proceeding further …
Due to above discussed two cases simultaneously being there, such an aspirant who has surrendered (or has returned) his (or her) inner allness (and its parts) to their respective macrocosmic principals, is also as follows …
He exists … Yet He exists not … And yet is the eternally existent one
He is … Yet He is not … And yet is the eternal Is’ness of allness
And simultaneously such an aspirant also is the one who is as follows …
Already gone beyond allness … Yet within allness … Yet stands beyond both
Neither within allness nor beyond allness … Yet is in neither of both
And in such a condition of the aspirant, if anyone would ask macrocosmic nature about his (or her) whereabouts, then the reply would invariably be …
He was … Yet is Not
This is because such an aspirant is as follows …
He is the eternal Is’ness and yet He eternally is naught but in Not’ness
He rests in the source of Is’ness and Not’ness of allness … Alike
So, he stands beyond liberation and bondage alike … Also beyond their concepts
AA-5) …
Path of Atimanav … Final let go … Final detachment …
Thus, basis above it is clear, that, even when the essence (Atman) is realized to be eternally in union to the attributeless infinite being (Brahman, who itself is the essence of all), yet that aspirant do not exit out of existence …
This non exit is because such an aspirant has ended up letting go of all cosmic aspects which were within him (or her) and where these let-gone aspects are also returned back into their respective macrocosmic principal states and then these returned aspects being based in the implicit meaning of the first desire of mother nature, also continue to eternally exist, which itself makes a state, where such aspirant are also deemed to be the eternal ungone ones …
Thus, such an aspirant can be described as follows …
Eternally gone … Yet eternally ungone …
And yet eternally free of each going and non going
Proceeding further …
During this process of let go of allness (which itself is within the aspirants microcosm) various subtler bodies (Siddha bodies) begin manifesting within the physical vehicle of such aspirants (or microcosm’s) and thence these bodies also automatically start getting surrendered to their respective macrocosmic principal states …
Automatic surrender as stated above, is when no further act needs to be done by the aspirant and thus such a surrender is also free of law of cause and effects, and is also free of its governing principle of interdependent origination …
When something is free of these two, then it also stands in freedom of all principles, process and laws of Makers Makings …
And this is what leads to a state, where everything gets done, but the process of its getting done, doesn’t even need anything to be desired, thought of or acted upon by the aspirant …
That which is free of these, also leads to freedom all earlier acts (and their impressions or Samskaras), which ultimately leads to attainment of what Vedic sages had named as Karmatit Mukti …
Karma Mukti means, a full freedom from all desires, thoughts, emotions, deeds and also their subtle impressions (or Sookshma Samskara) …
Thus, such an aspirant attains to the state of being a Karma Mukta … Karma Mukta is that aspirant who is free of all Karma … All Karma means all that is as accumulated merit (or Sanchit Karma), currently underway merits (Kriyamaan Karma), future merits (Agami Karma) and also all destined merits (or Prarabdha Karma) …
Proceeding further …
In reality, a Karma Mukta also simultaneously attains to the following accomplishments …
- Gunatita Mukti … Liberation from three macrocosmic attributes (Triguna) … Such an aspirant is the one who is addressed as Guna Mukta …
- Bhutatita Mukti … Liberation from five macro-elements (Panch Mahabhuta) … Such an aspirant is the one who is addressed as Bhuta Mukta …
- Tanmatratita Mukti … Liberation from five subtle elements (Pancha Tanmatra) … Such an aspirant is the one who is addressed as one resting in Tanmatra Mukta …
- Kaalateet Mukti … Liberation from cycles of time, whilst the aspirant only relates to the undivided partless pathless eternity (Sanatan) of time (Kaal) … Such an aspirant is the one who is addressed as Kaal Mukta … This Mukti relates to Bhagwan Mahakaal (i.e. this liberation due to union to the Lord of eternity of time) …
- Dishateet Mukti … Liberation from cycles and variations of paths of evolution and liberation, whilst the aspirant only relates to the partless pathless allness and fullness of the absolute being (Poornata of Parambrahma) to whom all paths eventually lead … Such an aspirant is the one who is addressed as Dishatita Mukta …
- Dashateet Mukti … Liberation from cycles and stages of states of evolution, whilst the aspirant only relates to the partless omnipresent allness of supreme being (Para Brahman) … Such an aspirant is the one who is addressed as Dashatita Mukta …
- , etc., …
Proceeding further …
As this process of manifestation of subtler bodies and then surrendering of these subtler bodies continues on an auto-mode, the aspirant also self realizes the innermost meaning of an age old statement of sages which was told as follows …
Yatha Pinde, Tatha Brahmande
Which means …
As is microcosm, so is macrocosm
Thus, the aspirant self realizes the entire subtle impressional macrocosm (Sookshma Samskarik Brahmand) which itself is present within the aspirants tiny sized, microcosmic physical vehicle …
And it is to this subtle impressional macrocosm that the aspirant detaches, so as walk free … This leads to a self-realization of the further incomparable state, which Vedic sages had subtly told as follows …
Which means …
This soul is That supreme being … Or simply … Atma is Brahma
Proceeding further …
Vast number of Siddha bodies (Siddha Sharira) which are related to the various states of the macrocosm start self manifesting within such an aspirants microcosm (physical body) and then these siddha bodies (Siddha Sharira) also start getting auto-surrendered (auto-absorbed) into their respective macrocosmic principal states …
All this auto-surrendering is due to the application of the implicit meaning of the first desire of macrocosmic nature, which earlier on was told as the “desire to eternally be” …
Thus, due to the this application, all that is of mother nature and her own self-manifestation as macrocosm, would have to be returned back to the macrocosm prior any aspirant begins walking the last pathless partless path (Brahman Path) which leads to entering into that which is beyond the purviews of macrocosmic mother nature …
Due to the application of the implicit meaning of the first desire of mother nature, all that relates to mother nature is also eternal and is also eternally present within mother nature …
Thus, when any aspirant starts walking into that which is beyond the scopes of mother nature, then all that was of mother nature within the aspirants microcosm, would also have to be surrendered back (i.e. returned back to mother nature) …
And this is why, this auto-surrender process starts for all those aspirants who are evolutionary ready to self realize their own innermost essence (Atman) and its eternal union to Brahman …
Proceeding further …
As far as the the end result of “walking alone” upon final path of liberation stands with its relation to the first desire of mother nature, below is how it actually is …
When all that is as Makers Makings within the aspirants microcosm, is already returned back to the greater macrocosm, then that aspirant walk alone and eventually enters into the final freedom (final liberation or Kaivalya)
This itself is due to the fact, that no microcosm (aspirant) has ever taken anything with him (or her) whilst proceeding into the last pathless path (i.e. Brahm Path) …
And this itself is as per the requirements of eternal compliance to the implicit meaning of the first desire of mother nature, which was to make her eternal …
And since eternal can only be that who is unchangeful in the totality of its corpus, so due to this reason, all that is of mother nature is always returned back to mother nature when the aspirant enters into and thence also begins walking the last pathless path (Brahmpath) …
Those aspirants who have already successfully walked the last pathless partless path (Brahman path) alone and yet do not wish to enter into their final liberation (Kaivalya Moksha) and who even after successfully transiting through that last path, willingly continue within one or another aspect of Makers Makings, ultimately attain to the state of being a mega evolved one (Ati Manava) in the multi-universe …
Note: It is also due to the implicit meaning of the first desire, that no microcosm (i.e. right from a to a cell or atom) has ever wanted to die, because death is also like a temporary breach of the implicit meaning of the first desire (i.e. desire “to eternally be”) … This is because, our physical, subtle and causal bodies are also a part of macrocosmic nature only and thus these bodies would try everything in their power to evade death and for as long as reasonably possible … But those sages who have known the finality of their self (Atman) and its eternity, would not show such signs (of evading the death of their physical vehicle) because they only exist within a state that is beyond the first desire of mother nature … And which itself is because they that have already known what was told earlier on as “I within is the I of allness” and which itself is rooted in the fact, that the “I within”, is the “I there only is” …
Proceeding further …
After the ‘I there is within’ has been realized as the ‘I there only is’, the macrocosmic creation ceases to be valid for the aspirant … This is because the aspirant invariably begins proceeding alone (i.e. in an inner detachment to all) and into that eternal freedom from all that ever is, as Makers Makings …
Thus, only until the ‘I there is within” is self-realized as the “I there only is”, does the macrocosmic creation stay valid for any aspirant (or microcosm) …
The same is also applicable for each microcosm (including the universe and its each part) …
This freedom from allness is what the Sanskrit phrase “Nirguna Nirakara Brahm (attributeless infinite being)” means … Thus, the finality of attainment through the path of this topic is also the same attributeless infinite being (Parabrahman) …
Continues …