Principle of Infinite Zero … Nature of Infinity … Ananta Shunya

Here we shall discuss Infinite Zero … This is the state where Infinity is Zero or when Infinity is self-realized whilst the aspirant is within the macrocosmic creation, then it is found to be rooted in Zeroness of Primordial nature … Thus, that state of self-realization where the fathomless infinite is found to be resting within zero and where that infinite itself is as the pervader (permeator) of Zero, is the Infinite zero of our current discussion … So due to this reason, this can also be termed as Infinite Zero, Zeroness of Infinity  or Zero nature of Infinity …

This topic is the eleventh topic in this series of Zero and Infinity (or Infinity and zero) and it continues from the previous topic that had the header of “Zero infinite is infinite nature of zero, real nature of zero” … Hence please read all of those previous topics prior this one …

 

The state of Infinite Zero … Anant Shunya …

This is the state where Purusha is Prakriti, which itself denotes their non-dual union and where that union which earlier was initiated by Prakriti and not by Purusha, leads to a state where Purusha has accepted Prakriti and yet that Purusha is inwardly detached from Prakriti because that Purusha is only as a mere distant witness of that union, even when he (Purusha) is apparent in that union of Prakriti and Purusha

This condition Purusha is like one is observing one’s own physical vehicle as a distant witness and thus this also leads to the fact, that this union of Purusha and Prakriti, the two names Purusha is denoting the same Brahman, who itself is the Atman of all …

And within this self-realization of Anant Shunya (Infinite Zero), since both these are present within and beyond that Yogi’s microcosm (i.e. one who is self-realizing this state of Infinite zero), so when this self-realization of Anant Shunya happens, then that Yogi also sees it as a universal union (i.e. this union realized to be same within and beyond the  microcosm of that Yogi, who is undergoing this self-realization) …

 

Proceeding further …

This is the stage where that Yogi’s vital air sheath (Pranamaya Kosha) fully enters into that Yogi’s mind sheath (Manomaye Kosha) and unites to it … This leads to the self realization of the following …

  • Raam Naad … Which as such means the Sound of Raam that manifests within that Yogi’s Physical vehicle itself and in a state, which is so strong, that it shakes up (and completely shatters the afflictions of) the consciousness (Chitta), knowledge (or Vijyana or Buddhi), mind (Manas) in addition to completely shattering the afflictions of I’ness (Ahamkara) orbs of that Yogi’s causal body (Antahkarana Chatushtaya) …
  • Raam Naad as described above, is also named as Shiva Taraka Mantra … We have already discussed it in an earlier set of topics on Shiva Taraka Naad and due to this, the same discussion would not be repeated here …

 

Proceeding further …

This is the state where the absolute being (Parambrahma) is the primordial nature (Mool Prakriti) and it was due to this self-realization, that, the Vedic sages had said, Prakriti is the Shakti of the supreme being (Param Brahma) in addition to being the direct and fullness of self-expression of ever-same absolute being (Brahman) …

 

Proceeding further …

This at this state, where Shiva is Shakti and that too where this self-realization also happens within the tiny microcosmic physical body of that Yogi … And yet this union of Prakriti to Purusha, is seen to be projecting beyond that Yogi’s microcosm and into the greater macrocosm and thus is also seen within allness of Maker’s Makings … Thus, this is what makes this union, that happens within that Yogi’s tiny microcosm, to be found to be a universal one …

This leads to rise of vast quantum of vitality within that Yogi’s physical vehicle. That lifts the pot of consciousness (of that Yogi) and makes it rise upwards, and thence finally enter into the eighth chakra (Ashtama Chakra) … We have already discussed the eighth chakra in an earlier set of topics on Ashtama Chakra (eighth plexus) and due to this, the same discussion would not be repeated here …

This is where Shiva accepts union to Shakti, even when the union was initiated by Shakti, just as we had discussed in an earlier topic of “Principle of zero infinity … Shunya Anantah” …

Thus, an acceptance of Shiva’s union to Shakti, is what denotes the stage of Infinite zero (Anant Shunya) of our present discussion … The final stage of this union is as Bhagwan Ardhanarishwara and where Bhagwan Ardhanarishwara self manifests within that Yogi’s microcosm as Ardhanarishwara Sharira (Half masculine and half feminine deity) who also denotes Saguna Atman of that Yogi …

This also means the stage where divine accepts the union of its own divinity to it and this is even when it eventually was the divinity to was leading this union … And the end result is as Ananta Shunyah (or the Infinite Zero or Zeroness of Infinity) and which itself proceeds into Nirbija Samadhi

This is the second stage of self-realization within Asamprajnita Samadhi and where the realization is of the infinite, which itself is rooted in (or pervading or permeating) the Zero …

This is the second part of discussion upon the original self-expression of Brahman, which we had discussed in an earlier topic of “As IT self expressed itself” and where that original self-expression was termed as Shunya Brahman … Shunya Brahman itself is the one whom Vedic and Yogic lore has addressed as we have already discussed in an earlier topic of “Principle of zero infinity … Shunya Anantah” …

 

Self-realization of Infinite Zero … Zeroness of infinity … Zero nature of infinity …

Whilst in the calm of Zero Infinite, and after the infiniteness of zero is self-realized just as we had discussed in earlier topics, observe the infinity …

Upon observing the infinity, which itself is seen within the state of Infinite zero of our current discussion, it would be found that …

  • The Infinite is rooted in zero i.e. the infinite is pervading (or permeating) zero … This is when the the Infinite is found to be resting in zeroness of Zero Infinite (Shunya Ananta) … And from this stage is arrived the further self-realization of zeroness of infinity, which as such is what Infinite zero means … Thus, prior zeroness of infinity (infinite zero) is self-realized, infiniteness of zero (zero infinity) is self-realized …
  • And after this self-realization, if the aspirant’s consciousness (Chetna) would unite to that pervading Infinite, then that aspirant would also be able to self-realize the Infinite in its attributeless state (Nirguna Awastha) and also know that this attributeless infinite (Nirguna Nirakara) is also extending beyond the purviews (or outermost limits) of Zeroness (Shunyata) …
  • Thus the aspirant knows, that the attributeless infinite (Nirgun Nirakaar) is within the zeroness and is also extending beyond the zero that is self realized …
  • And since the infinite is also found to be attributeless and thus colorless (free of three attributes or Triguna), so it is also not tainted (stained) by the aspects that relate to the Makers Makings … This is where that aspirant knows the meaning of Satyam Jnanam Anantam as Brahma (I.e. Brahman is truth knowledge infinite), as is told in the Vedic lore …
  • And since the infinite (Ananta) is attributeless (Nirguna), so it is also beyond the scopes of macrocosmic creation, which is what leads to self-realization of its taintless nature …
  • And due to being infinite that is also beyond the purviews of the macrocosmic creation, and that too when that infinite permeates the macrocosmic creation (but as a detached pervader), so the aspirant also knows that infinite (Para Brahman) as the omnipresent one (i.e. one who is everywhere, or in other words, one who is within and beyond each microcosm and the entire macrocosm) and eternally stainless (Taintless or Nishkalank) …

Thus, the self realization of Infinite zero, which means as the zero nature of Infinity, is only after the earlier self realization of infiniteness of zero (Infinite nature of zero) as was discussed in the earlier topic of Zero Infinity (Shunya Anantah) …

 

Further self-realizations within Infinite Zero …

When in the end stage of above discussed self-realization (i.e. self realization of the infinite supreme being), if the aspirant observes itself, then he (or she) would only find itself as a detached witness of allness, and as his (or her) own Atman is and which is just as Brahman also is …

This is the stage of self-realization of the following Vedic Mahavakya (i.e. Vedic mega statement or Vedic great statement or the universal statement of Vedas) …

  • Ayam Atma Brahma … Of Atharvaveda … Which in simple words means “This (soul) is absolute (Brahma)” … Or in other words, “This Is That” … And which also means as the reality of Atman is Brahman (i.e. the aspirant’s innermost essence is the essence of allness) …
  • Aham Brahmasmi … Of Yajurveda … This self realization is same as what was discussed in the topic of Zero Infinite (Shunya Ananta) … This means as I Am Brahman (i.e. the Self is Absolute or Self is Supreme) and in simple words, it also means as “I Am That” … This also means the same as what was told above, that, aspirant’s innermost essence is the essence of allness … Aham or Ahamkara that is told here, refers to Vishuddha Ahamkara (purified state of I’ness or afflictionless state of I’ness of the aspirant) and that afflictionless state of aspirants I’ness, is what Atman, who itself is Brahman, eventually is … This is because, the afflictionless state of I’ness (Ahumkara), is Brahman, who itself is as that aspirants afflictionless Atman … Since resting in union to the afflictionless state of Atman, is what Atma Stithi actually means, so self-realization of the innermost essence of this Mahavakya also refers to stage of a final attainment of Atma Stithi by an aspirant (i.e. the stage of resting in oneness to ones own innermost essence) …
  • Tat Tvam Asi … Of Samaveda … This means as You (self) Are That (Absolute being) … Or You Are That and which can also be explained through the phrase of “Thou Art That” … Here the words, You and Thou denote the self (Atman) and the word That, is denoting the absolute being (Brahman) … And in the self-realization of this great statement (Mahavakya) of Vedas, the words, “Thou and That” are the same as far as their universality of presence, is concerned …
  • Soham … Of Vedas and Yoga Tantra … This means as “So Am I” … Or in other words, “As is Brahman So is Atman (i.e. As is the supreme self, So is My-self)” … In this Mahavakya (mega statement), the words, “So” denotes Brahman and the word “I” denotes the Atman …

Thus, basis above … Through these further self-realizations that come by when the aspirants consciousness (Chetna) rests in Anant Shunya (Infinite Zero), the aspirant consciously and also knowledgeably reinforces the correctness and applicability of above stated Mahavakya (great statement) of Vedic Lore …

And thus, the aspirant knows through his (or her) direct cognitions, that the self within (the aspirant) itself is the self of all that has ever begun as a microcosm or macrocosm, within the supreme genius of the Makersmakings

And since the self is eternal, so the aspirant also knows that there is eternally present an underlying and hidden unity of all microcosm’s to each other and to the macrocosmic creation (Brahmand) …

And upon further analysis, the aspirant also knows the fact which Vedic sages had told as “microcosm is macrocosm (Pinda is Brahmand)”, in addition to the final fact, that “self is Absolute (Atma is Brahma)” …

Thus, in reality as is from the point of view of each microcosm and macrocosm and self of aspirant and self of allness, everything and everyone, has ever remained as ‘eternally united to each other’ and where this unity is also present everywhere within the entirety of Maker’s Makings in addition being present beyond …

Due to this reason, the aspirant also knows another supreme genius of Makers Makings, which as such is that even when everything and everyone seems different from each other, yet in their real natures, they have always been resting in their eternal oneness to each other …

 

Analysis in Zeroness of Infinity (Anant Shunya) …

This could be told as follows …

  • Everything is a self-expression, self-manifestation and self-presence of attributeless infinite being (Nirguna Nirakara Brahman) …
  • Thus, the originality and finality of all that is begun within the Maker’s Makings, is none other than the ever-same attributeless infinite being (Nirguna Nirakara Brahma) …
  • But at the same time, because the entirety of macrocosmic creation is rooted in Primordial nature (Mool Prakriti), who itself is the primordial zeroness (Anadi Shunya Tattva) from who the entire macrocosmic creation has commenced originating itself, so when we observe the ever-same attributeless infinite being (Nirgun Nirakaar Brahma) whilst we ourselves are stationed within any part of mother nature (Maa Prakriti) including her primordial nature (i.e. her primordial Shunya state), then that ever-same attributeless infinite being (Nirguna Nirakara Brahm) would be also be found to be rooted in primordial nature (Shunyata) itself …
  • And due to this analysis, which itself is based upon the earlier direct cognition of Shunya Brahman (i.e. zero infinite, who itself is the infinite zero), the aspirant also knows the reason, why some paths have considered Prakriti (Mother nature) as the primary path of evolution and liberation …
  • Thus, the aspirant knows, that even when the originality and finality are none other than the same ever-same attributeless infinite being (Nirgun Nirakaar Brahman), and who by itself is the ever-same and perfectly detached Purusha (Absolute being), yet when we take mother nature (Ma Prakriti) as a base of evolution, then in such a case, even that ever-same attributeless infinite being (Nirgun Nirakara Brahman) would be found to be rooted in the primordial state of mother nature (i.e. Shunya) … This itself is the reason for infinite zero (zeroness of infinity or zero nature of infinity) to get self-realized by anyone …
  • And in such a case (as described in above bullet point), that aspirants path would be passing through Shunya Samadhi (absorption in primordial zero), then passing through Asamprajnita Samadhi (i.e. absorption in the non-lightness of Shunya Brahman or absorption in the Zero Infinite, which itself is the Infinite Zero) and then it would be passing through Nirbija Samadhi (i.e. absorption in the seedless being) and then only would that aspirant be entering into further Samadhi states, like those of Nirbhava Samadhi (absorption into a state where there remain no feelings), Nirvichara Samadhi (i.e. absorption into a state where there remain no thoughts) and thence into the finality of Samadhi, which as such is of Nirvikalpa Samadhi (i.e. absorption into that state which is devoid of alternates and thus this denotes the Advaita Samadhi or non-dual absorption and it can also be told as Brahman Samadhi or absorption into the absolute being) …

 

Proceeding further …

And there are also some other self-realizations when following above path of Samadhi (absorption) … These could be told as follows …

The ever-same attributeless infinite being (Parabrahman) is found to be omni-present and thus the same supreme being (Para Brahman) is found to be pervading (permeating) darkness and lightness alike i.e. IT is permeating in sameness, all dark states and states which have light …

Thus, such an aspirant knows, that when a Yogi is already resting within a non-dual union to the Absolute being (Param Brahma or Brahman), then the dualities of path of light and path of darkness don’t matter …

And in such a stage, just as Brahman (or Parambrahma) is the eternally detached, omnipresent witness of allness and her each part, so is that Yogi …

Thus, the Yogi knows, all dualities like those of Good-Bad, God-Satan, Light-Darkness, High-Low, liberation-bondage, etc., etc., are naught but a lie … This is because, that Yogi who has directly cognized whatever is discussed here, also knows, that, there is nothing like duality or non-duality or reality or non-reality, because Brahman is free of all suchness …

And since the Yogi’s innermost essence is the only originality and finality of allness, so that Yogi also knows, his (or her) innermost essence is all that ever is … And rest all, are naught but one or another illusion …

 

Further analysis of zero infinite, who also is infinite zero (Shunya Brahman) …

Thus, the further analysis of the “Zero Infinite, who itself is the Infinite Zero could be told as follows …

  • In that taintless Brahman, there is an absence of all dualities, including those of concepts of duality and non-duality …
  • In that stainless Brahman, there is an absence of all concepts, including those of “this or that reality and this or that non-reality” … And there is also an absence of concepts of “not this and not that” … Even when all these are as paths to know that stainless Brahman, but these definitely are not that stainless Brahman …
  • Samadhi is absent in Brahman … Samadhi is only a path to know Brahman … Once the aspirant already knows, that, self (Atma) is the self of all (Brahma)”, then there is no further need or use to enter into Samadhi (states of absorption) …
  • Thus, that aspirant also knows, Samadhi is a path to know Brahman, and yet Samadhi never was and can also never be in Brahman … This is as Brahman is free of such aspects of paths … And as a matter of fact, even when without Samadhi, Brahman can never be known, yet Samadhi is neither in Brahman nor is it Brahman …
  • Thus, such an aspirant invariably says …

How can there be a Samadhi for one who has already known Brahman

How can there be a Samadhi, when one has known one’s self, as Brahman

How has there been a Samadhi, when one has only been Brahman since eternity

How can there be a Samadhi in a future, when one stays as Brahman till eternity

This is why some Yogi’s who had reached our discussed state, have also said so …

And above is even when they have used words like Shiva, instead of Brahman that is used here for explanation purposes only … This use of the name of Paramguru Shiva is also due to the fact, that Shiva is Brahman only …

One example of such a highly advanced Yogi, is Bhagwan Dattatreya, who had given the knowledge of Avadhuta Gita (Which I consider as the final knowledge of any path of Yoga) …

 

  • Such a Yogi also knows the following facts …

Yoga is the root of all paths of evolution and liberation

And Veda the finality of all paths of evolution and liberation

Thus, basis above, such an aspirant also knows this fact … That …

There cannot be a Yogi of a final knowledge, that is other than final of Vedas

There cannot be a Vedic sage, whose root path is other than that of Yoga

Thus, basis above is established the timeless fact of evolution and liberation …

The root of Vedic sages has always been of Yoga Marga

And finality of each Yogi, is just as was told in Vedas (by Vedic sages)

Thus, all Vedic knowledge is rooted in Yoga and all Yoga Tantra, and yet it only leads to the same finality as was told in Vedas (i.e. attributeless being or Nirguna Brahman) …

  • Thus, that aspirant who has directly cognized and thence also perfectly analyzed the correctness of all above stated aspects, also knows, the innermost eternal oneness of all parts of allness to each other, and also to allness itself and such an aspirant also knows, eventually it is his (or her) own Atman, whose self-expression is everything that is as Makersmakings … And where his (or her) innermost essence is the essence of allness i.e. his Atman is Brahman itself …
  • Thus, such an aspirant also directly knows the innermost meaning of below stated fact …

In my greatest eternal glory … I am all that ever was, ever is and ever would be

Across eternity, all that ever is, is my Atman … And is as Atman’s self expression

There has never been and cannot ever be anything, that is not my Atman

 

And as a minimum, any aspirant who has directly cognized and thus knows all that is told in this entire topic of “Zero and Infinity” … Is also as follows …

  • Naaraayana Swaroop … e. being a physical form of Narayana …
  • Sadashiva Swaroop … I.e. physical form of Panch Mukha Sadashiva … This is the same as what Vedic sages had also told as being Shiva Swaroopa (i.e. being the physically incarnated form of Panch Mukha Shiva) …
  • Bhagwan Vishvakarman (the divine architect) … I.e. physical form of Vishvakarman and thus the divine architect who is returned to the physical realms, so as to lay down the path of the incoming age cycle (which could be a human age cycle or could be a divine age cycle or Mahayuga) …
  • Adi Parashakti Swaroopa … i.e. being the physical form of the supreme mother of allness …
  • Mathematically, such an aspirant could be described as follows …

Neither an individual numeral nor any corpus of numerals

That Zero, who is Infinite … And simultaneously … Infinite, who is Zero

He is darkness … He is light … He is Zero … He is infinite … He is all that ever is

  • Through Yogic ways, such an aspirant could be thus described …

He is creator … He self-manifests his self-presence as creation and her process

He attainment is Samadhi (Turiya) … Yet he stands as Atman (Turiyatit), beyond Samadhi 

He is Atman … He is Brahman … He is the fullness of all … He is all … All is he 

  • Through path of knowledge, such an aspirant could be described as …

He is the one he has eternally been desiring and working towards … To attain

He is the path … He is the self realizations in the path … Yet he is the pathless

He is within each part … He is beyond each part … Yet he is the eternal partless

Eternally known and yet who in his originality and finality, is eternal unknown

He is the beginning … He is the end … He is also the one in-between these two

There was neither anything before him … Nor would there is anything after him

He is knowledge pristine … Pristine knowledge is Brahman … Gyan Brahma

  • Through the path of consciousness (Chetan), such an aspirant could be described as follows …

He was one he was waiting to self realize … And where the word he, means all

He is the self-expresser of all … He is all … He is within all … He is beyond all

He is the path … He is self-realizations within the path … He is beyond all paths

He is pristine consciousness, omnipresent and infinite … In all … Chetan Brahma

 

  • Through the path of I’ness (Aham or Ahamkara or Ahumkara), such an aspirant could be described as follows … Essence of Ahum Brahmasmi

He is I within … He is the I, within all apparent I’s … He is the I’ness of allness

He is omnicompetent afflictionless state of I’ness … Pristine I’ness is Brahman

  • Through the path of union of all above, such an aspirant could be described as follows …

He is in this realm … He is in all realms … Yet he ever-is “Himself Within Himself

He is in each aspirant … He is in each Guru … Yet he self-stays as a little student

He is the father of all … He is also the mother of all … Yet he self-stays as the son

 

Continues …

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