Here we discuss principle of self and principle of non self … Since the self is the eternal truth, so this can also be termed as the principle of eternal truth, principle of eternity of truth, principle of truth or simply the truth principle … And since the non self is the non truth, so the principle of non self can also be termed as the non self principle, principle of non truth and non truth principle … In reality the self is all and all is self (allness is self alone) …
This topic continues from the preceding one that has header of “Law of non duality of reality and Law of duality of non reality” …
AA) …
Regarding the principle of self and non self …
Here we discuss the root of this self-acquired self-knowledge …
AA-1) …
Last few stages of path of direct cognition of self … Path of self realization …
Irrespective of who says what, the end path (Brahmpath) that itself leads to a direct cognition of self i.e. self-realization, could be thus told …
When all that is as parts of Maker’s Makings within the aspirants microcosm, become absorbed into their respective primordial, principal and primary macrocosmic causes, then the aspirant finally walks alone, whilst keeping to the final essence of the wise words (that, there eventually is nowhere to go, nothing to do, nobody to be) and whilst also keeping to the innermost essence of the phrase “Myself Within Myself” and enters into that final independence from allness and her each part, which eventually leads to the stage of being the supremely detached self luminous eternal witness of allness, the pristine self who by itself is the self of all, and as the absolutely non-dual one, to whom the meanings of words absolute divine and pristine divinity, eventually relate
Note: I interpret the above stated terms of absolute divine and pristine divinity as my Param Gurudeva Shiva and Param Gurudevi Ma Shakti and where, eventually Shiva himself is Shakti and simultaneously, Shakti is also none other than Shiva … But some aspirants of other paths (like Vaishnava, Saurya and Ganpatya) may not fully agree to my interpretation as stated here, so they may interpret it as per their own paths … I say so because, ultimately these Panch Deva (i.e. Shiva, Shakti or Devi, Sri Vishnu, Surya and Ganapati) are none other than being the five primary and primordial self-expressions of the Supreme being, to whom all paths that relate to any of them, eventually lead … But those who still disagree to what is told here, take my prediction … “During the coming times and due to the effect of the divinities of the incoming age of sages (Guru Yuga), this world would know that the root of all paths (religions) is Shiva and Shakti and this proof would self-manifest itself from many places of this planet and as one or another symbol of Shiva (i.e. Shivalingam) and this proof would also be as some other symbols (the English language word of symbol, means as Linga and Lingam in Sanskrit) that relate to Shiva in one way of another …
Thus, basis above … This path is …
- Of supreme detachment (Tyaga) and where that detachment itself is to allness and simultaneously also her each part …
- Leading to a full, final and permanent isolation from allness and her each part and thus is the path of Kaivalya Moksha (final liberation) …
- Leading to the direct cognition of the innermost essence and meanings of Vedic Mahavakya (Vedic great statements or mega-statements of Vedas) …
- Since these Vaidik Mahavakya are relating to ultimate knowledge, which itself is the knowledge of self being none other than the self of all, so once this part of direct cognition of innermost essence of Mahavakya completes, the aspirant also rests and thence lives like an ignorant man for the pending time span of his then incarnation …
Note: Though I would have preferred, but I couldn’t do what is told in the last bullet point as written above … This was because my earlier Gurudakshina, which itself was to distribute the knowledge, was pending … Gurudakshina means, a return gift of the student to his (or her) Guru and which must be rendered in a way that was exactly as what was told by the Guru …
AA-2) …
Culmination stage of these two principles of self and non self …
Some subtle experiences can also lead to various issues (sicknesses) with the physical body which the medical practitioners of today may never understand as their medicinal sciences don’t even relate to the entirety of Pancha Kosha (five sheaths) … Present day medicine only relates to the physical body and not to the other four sheaths that are also present within the physical vehicle itself …
Once while I was very sick due to an overwhelming subtle experience, the astral body (Subtle body or Sukshma Sharira) went to a place that was in between the temples of Badrinath and Kedarnath and then it finally reached the Samadhi of Gurudeva Adi Shankaracharya on top of which an large bodied elderly sage, was sitting …
As my astral vehicle (subtle vehicle or Sookshma Sharira) approached that elderly sage and prior that subtle body could even ask anything, that sage spoke in Sanskrit language …
Deha Anatman Atma Adeham
Which in English language means …
Body is non self, the self is bodiless
And then he said something else in the same Samskrit language, but as if now I would save that in the vault of my brain …
Proceeding further …
At that time, I (Subtle body) tried asking him about the inner meaning of this statement and its applicability, but he just smiled and said nothing …
So, the astral body (subtle body) returned back to the physical vehicle and then I (physical body with its brain) also kept wondering, what this experience was all about …
In those days (when above stated experience happened), many Siddha bodies (Siddha Sharira) were auto-manifesting within my physical body … And then those Siddha Bodies (Siddha Sharira) were also getting auto-absorbed into their respective Siddha worlds (Siddha Loka) … Some of these Siddha Bodies I have already discussed in the earlier set of topics on “Siddha Sharira and Loka” …
So, in those days, when this process of auto-manifestation and then auto-absorption of Siddha bodies was continuing, one day I thought, a Siddha body is also a body, isn’t it? …
And if it is so, then it can only be the non self (Anatman) which is self-manifesting within my physical vehicle and thence also automatically leaving me for some reason (as those auto-manifested Siddha bodies were also getting auto-absorbed into their respective Siddha worlds, which I was also subtly seeing, as and when all this was happening) …
And since the troubles that this process was giving to the physical body, were immense, so to overcome this severity of suffering, one day I thought, let it happen and I must watch this entire process as a mere distant witness of it …
This further led to a state, that I was in a condition where I used to observe my own body (and also those Siddha bodies which were self-manifesting within my own physical body) as if I were a mere distant witness …
This is what lead to the self (Atman), because in reality of things, the finality of self (Atman) that itself is the attributeless infinite being (Nirguna Nirakara Brahm or the self of all) is also none other than the ever-same, supremely detached witness of the ever changeful plays of allness and her each part …
AA-2) …
Prologue of these two principles of self and non-self …
As a matter of fact …
Everything is naught a self expression of the same self expresser of all (IT or Self)
How can you fully describe that, of whom you yourself are a self expression
How can you describe that, in whose macrocosmic self-expression you reside
How can you describe that, who is within the macrocosm and also farther
So, no self expressed state (microcosm and macrocosm) can ever describe IT
Yet IT is fully knowable by self-realizations of each self-expressed states
Am pretty certain that 99.999999 percent of people who read this topic, would get confused to some extent, minor or major … But, this confusion is also in line with what is told here as …
Even when IT (Self) is self-realizable, yet it is the eternally indescribable
Or in other words …
IT (self) is self-knowable (self realizable), yet it is the eternally indescribable one as far as fullness of IT’s descriptions are concerned
And I would be proving above stated facts here, but through the readers of this topic … And where this proof would be even when whatever is told here, is absolutely true …
Proceeding further …
But readers must also consider their confusion, as my limitation so far as fully describing this topic is concerned …
And this itself is in addition to the fact that self is only self-knowable (self-realizable) and thus is beyond understanding through its descriptions of thoughts, feelings, words and languages … This aspect is irrespective of who provides those descriptions of self …
This also means, that the self can never be understood through reading, listening or any other externally gained knowledge, as the knowledge of self, is only as a self-knowledge … Self knowledge is that wisdom which is gained through ones direct cognitions (Self realizations) …
This is why through various statements, many ancient sages have also told as follows …
IT (Self) is naught but full, but who has ever fully known IT fullness
IT is naught but complete, but who has ever fully known IT’s completeness
IT in fact is the fuller whole, but who has ever fully known IT’s wholeness
And simultaneously, those extremely rare sages who had known IT (Self or Brahman or Atman, call IT whatever you want) had also stated …
One who knows IT, becomes IT … Thus, you must Know IT to Be IT
IT can only be known if you are in an inner sameness to IT … So, Be IT to Know IT
Both above statements are correct …
And in their unioned state, both above statements are also denoting the perfect non duality as far as the path of knowledge of self, and the self, are concerned …
There also are statements by sages, who through their own varied ways had also told about the same fact, that the “aspirant’s self (Atman) is none other than the self of all (Para Brahman)” … This fact is the one written below …
Know Brahman to Be Brahman
Be Brahman to Know Brahman
Both above statements are correct …
Proceeding further …
But even after knowing IT and thence knowing that you in fact are IT only, you wouldn’t have words to describe IT and thus you would even believe, that you have not really known IT (even when you actually are a knower of IT) …
The same fact was also told by ancient sages, through various ways, as follows …
Those who know IT (Self) and believe they know it fully, don’t really know IT
Those who know IT (Self) and yet believe they don’t fully know IT, really know IT
So, basis above stated fact, I also wouldn’t even argue with anyone on this topic’s correctness, just as it was self-realized … And the reason for this is that suchness would only put me on the wrong side of above statements …
Thus, it is also due to above state fact that …
Real knower’s of IT, just tell what they know of IT and thence they keep quite
All others keep blabbering and arguing on IT’s indescribable ITs’ness … Endlessly
So, even when what is told here may seem like a duality to some readers, yet it actually is the final truth …
And while I am writing this topic, I also felt the limitations of words and languages, especially when it comes to describing that which is “the indescribable one, beyond feelings or emotions and words of languages”…
And after completing writing of this topic and basis those struggles to find words and phrases to somehow discuss some part of IT’s readily describable ITs’ness, I can safely say, that this topic was the tougher amongst all that I have written about only because, I am describing the indescribable who ITself is beyond I’ness (Ahamkara), elements, feelings, emotions, mind (Manas), knowledge (Buddhi or Vijyana), vitality (Prana), words and languages and is also beyond the limited scopes of the consciousness orb (Chitta) of the causal body (i.e. Karana Sharira or Anandamaya Kosha or Antahkarana) …
And who due to IT only being a fully, finally and perfectly detached witness of allness, is also detached from the entirety of Maker’s Makings, and where suchness is even when the Makers Makings are in fact eternally pervaded (permeated) and enveloped by ‘IT (Self of all)’ …
So, due to this aspect being there, I caught this stated fact (of IT being the self-expresser and also being the permeator and enveloper of allness) to somehow describe IT in words and thus, this topic may or may not relate to IT’s further beyondness, that is also within IT …
BB) …
Explaining the principle of self and principle of non-self …
This could be thus discussed …
BB-1) …
Explaining the principle of self …
Self itself is innermost essence of each microcosm (i.e. Atman) which also is none other than the innermost essence of allness and her each part (i.e. Brahman) …
And due to this, that innermost essence of a microcosm itself is the innermost essence of all or in other words, it is the universal essence …
Thus, this principle of self can also be termed as principle of universal essence, principle of universality of essence, principle of essence of all, principle of essence of microcosms, microcosmic essence principle, principle of innermost essence of microcosm, principle of essence of allness, universal essence principle, self principle, absolute principle, Supreme principle, principle of inner essence, principle of innermost essence, principle of omnipresent essence, Atma Siddhanta and Brahman Siddhanta (Atman Siddhanta and Brahma Siddhanta) …
As also, since truth can never be truth unless it is omnipresent, so this principle can also be termed as the principle of omnipresence of truth or principle of omnipresent being or principle of omnipresence or simply, the omnipresent principle …
And since that truth (self) is also none other than being an inner witness of all, supreme witness, innermost witness, so this principle can also be termed as the principle of inner witness, principle of supreme witness, principle of absolute witness, Principle of innermost witness of all, principle of inner witness of all, principle of witness of all, principle of universal witness, principle of eternal witness etc., …
As also, since the truth is also the self-expresser of all that is as microcosm and macrocosm, so this principle of self can also be addressed as the principle of self expresser of all (principle of self expresser of allness or simply, the principle of self expresser) …
And since everything is a self-expression of the same self, which as such is the final truth, and where that self expression is also as the Omniparient, Omnidirectional, Omnicompetent, Omnifarious, Omnibus, Omnific, Omniscient, Omnipotent, and is also the eternally unchangeful, so these words can also be utilized to further describe this principle of self …
BB-2) …
Explaining the principle of non self …
Contrary to above descriptions, the non self means that which is not the self …
Since self denotes truth, so the non self would only denote that which is not the truth … Thus, this principle of non self can also be termed as Principle of non truth and non truth principle …
Since the untruth (or non self) is ever-changeful, so this principle can also be termed as the principle of ever change, principle of changefulness and thus in addition to its relation to the earlier discussed law of non sameness, it also relates to most of our earlier discussed principles and laws (like the law of flows and dynamism, Law of eternal Sssexing, etc.) …
Since the non self also means Anatman (Anatma), so this can also be termed as Anatma Siddhanta (or Anatma Siddhant) or Anatman Siddhanta (or Anatman Siddhant) …
Since non self is also the one based in hierarchy, so this principle also relates to the Law of cosmic hierarchy which was discussed earlier …
CC) …
Understanding the words self and non-self and their principle …
This could be told as …
CC-1) …
Understanding the term self (Atma) …
- Self is the ‘I within’ the microcosm …
- Self is also the I that is within the entire macrocosm …
- Self is the ‘I within and beyond’ each microcosm …
- Self is the ‘I within and beyond’ the macrocosm …
- Thus, it eventually is the same self, that is within the the entire macrocosm and its each microcosm …
This is also the fact that is told through various Vedic Mahavakya (i.e. great statements or mega statements of universal statements of Vedic lore) like those listed below …
- Mahavakya (or great statement) of Yajurveda … Aham Brahmasmi … This mega statement (Mahavakya) literally means I Am That and in its finality, it also relates to the phrase of I Am Brahman …
- Mahavakya (or great statement or mega-statement) of Samaveda … Tat Tvam Asi … This mega statement (Mahavakya) literally means Thou Are That, Thou Art That and in its finality, it also relates to the phrase of You Are Brahman (or everything and everyone is Brahman only and it also means, everywhere is Brahman) …
- Mahavakya (or great statement) of Atharvaveda … Ayam Atma Brahma … This mega statement (Mahavakya) literally means literally means This is That and which eventually leads to the further meaning of the fact, that, Atma is Brahma and which is also denoted by the statement of Atman is Brahman …
- And the same facts are also conveyed by the Mahavakya (i.e. Great statement or universal statement or mega statement) of Soham, which literally means So Am I, and which also means as He Is Me and I Am He and which eventually relates to the self realization of, I Am Absolute, I Am Supreme and I Am The absolute being …
Note: The same was also conveyed through many other great statements of Vedas (i.e. Vedic Mahavakya or universal statements or mega statements of Vedas) … So, this principle can also be rightly termed as principle of path of Mahavakyas …
Proceeding further …
- Self is also the self luminous innermost essence of each microcosm i.e. it is the Swa Prakash Atma or Swayam Prakash Atman of each microcosm … Thus this principle can also be called as the principle of self-luminous self of all (or simply, principle of self luminous self or Swa Prakash Siddhanta or Swayam Prakash Siddhanta) …
- And since the innermost essence of any microcosm (i.e. Atma of anyone), itself is the innermost essence of allness (i.e. Parabrahman), so Parabrahman (Absolute being) of Vedas is also termed as Swa Prakash or Swayam Prakash or Self luminous …
- Thus, this principle can also be termed as the principle of self luminous (principle of self luminous being or principle of Absolute being or Swa Prakash Siddhant or Swayam Prakash Siddhant) …
Note: The word ‘Self luminous (i.e. Sanskrit word of Swa Prakash or Swayam Prakash)’ literally means, that which illumines and as that who is self illumined … But in Vedic lore, its interpretation eventually means, that who illumines all and yet stays hidden within and beyond all … Thus, the omnipresent self luminous being is the one through whom everything is illumined and yet IT stays hidden within and beyond everything that is illumined through IT and by IT alone … This is the reason why only a handful of aspirants have ever known it and those who have known it, have also known it as their own innermost self-luminous self (i.e. Swa Prakash Atman or Swa Prakash Atma or Swayam Prakash Atman or Swayam Prakash Atma) which itself is the innermost self luminous self of all (i.e. Swa Prakash Brahman or Swa Prakash Brahma or Swa Prakash Brahm or Swayam Prakash Brahman or Swayam Prakash Brahma or Swayam Prakash Brahm)…
Moving on further …
- Self of anyone (Atman of any microcosm) itself is the self of all (i.e. universal self or Para Brahman) …
- It was through the self (Atman or Para Brahman, call it whatever you want, as they are one the same) that everything that we know or imagine as microcosm and macrocosm were self-expressed in their manifested and non manifested states (i.e. Apra and Para Awastha) …
- And since mother nature (Ma Prakriti) is also the first and full self-expression of the same self of allness (Brahman) in addition to being the pristine divinity (Shakti or complete energy or fullness of power) of the self of allness, so due to this reason, all that is as Makers Makings, is naught but a self expression of that ever-same self of all (Brahman or Brahm) …
- Due to this reason, the self of allness, itself is the Self expresser of allness and where allness also is naught but a self manifestation and self presence of the ever-same self of all …
- Thus, self is also the one who is eventually self-manifested as allness and her each part …
- Due to these stated reasons, this principle can also be termed as principle of self expresser of allness (self expresser principle) or the principle of Maker (principle of Maker of all) or the principle of self expresser of all …
- Self of allness (Brahman) itself is the self of all parts of allness (Atman), so this principle can also be termed as the all self principle (principle of self of all or principle of self of allness) … This principle can also be termed as the principle of unity of self of all …
- As also, since the self of any microcosm itself is the self of entire macrocosm and since all that is as microcosm and macrocosm is naught but a self-expression of the same self as macrocosm and microcosm and thus this principle can also be termed as Principle of all self …
Furthering above discussion to some other important aspects …
- In relation to sound, languages, vibrations … Since, self (Atman which itself is Brahman) is beyond words of any language and since in its finality, the self (Atman and Brahman) is naught but attributeless and infinite (Nirguna Nirakara) who has nothing like a vibration (or sound or language) in it, so this principle can also be termed as the ‘principle beyond words (principle of the wordless or wordless principle) and as the principle beyond languages …
Since allness is a self expression of the same self of all, so this makes the self of all to be resting in a state that is beyond its own fullness of self expression, that itself is as allness … So, this principle can also be termed as the principle beyond all expressions (beyond expression principle or expressionless principle) …
Above is why, even when the self (and its principle as discussed here) is definitely realizable, but it has remained as the eternally indescribable as far as its completeness (or fullness) of descriptions are concerned … Thus, this principle can also be termed as the ‘realizable yet indescribable principle’ …
As also, since such a state can only be beyond the first amongst the subtle macro-elements i.e. the subtle macro-element of of sound (or Shabda Tanmatra), so this principle can also be termed as the soundless principle (principle of the soundless or principle of that who is beyond sound or principle beyond soundness or Shabdatita Siddhanta or Shabdateet Siddhanta) …
Note: Here I have taken sound (Shabda) as a base, because of the fact that, the sound (Shabd) itself was is the ‘first subtle macro-element (i.e. Sabda is the first Tanmatra)’ to form during the origination of Maker Makings … So, if something is beyond sound, then it is also beyond the other later originated other four subtle macro-elements (Tanmatra) and is also beyond the five elements (Panch Mahabhuta) …
Note continues: Thus, if something is beyond the scope of sound, then it is also beyond the other four subtle macro-elements, of, Sparsha Tanmatra (subtle macro-element of touch) and its macro-element of air (Vayu Mahabhuta), subtle macro-element of form (Roop Tanmatra) and its macro-element of fire (Agni Mahabhuta) which is also termed as Tejas Mahabhuta or Prakash Mahabhuta (i.e. macro-elemental heal-luminosity or macro-elemental light) and it would also be beyond the Rasa Tanmatra (subtle macro-element of taste) whose macro-element is of Water element (Jalam Mahabhuta or Ap Mahabhuta) and such a state is also beyond the subtle macro-element of fragrance (or Gandha Tanmatra or subtle macro-element of smell) and its macro-element of earth (i.e. Bhu Mahabhuta or Prithvi Mahabhuta) …
Note continues: Thus, basis above fact, when any aspirant self-realizes his (or her) own self to be beyond sound (Sabda), then this state also denotes that he (or she) has already gone beyond (i.e. evolved to a state that is well beyond) all five subtle macro-elements (Pancha Tanmatra) and their five macro-elements (Pancha Maha Bhoota) …
- In relation to the mind (Manas) … Self (Atman who itself is none other than Brahman) is omnipresent and yet is beyond the reach of mind … Or in other words, the self (Atma) is beyond the scope of mind and thus is also beyond the reach of mind sheath (or Manomaye Kosha) …
So this principle can also be termed as the principle beyond mind (Beyond mind principle or principle where mind cannot reach or principle of supreme mind), principle beyond mind sheath (or principle beyond Manomaya Kosha) and this principle of self can also be termed as Manas Ateet Siddhant (or Manasteet Siddhanta or Manastita Siddhanta) …
Note: In the finality of what is discussed here, is the stage of mind (Manas) uniting to the Atman of the aspirant, and thus is the attainment of the state which can also be termed Mann Brahma …
- In relation to the omnipresent being and its absolute fullness … And as told earlier on, since self is also omnipresent (Sarva Vyapt) … The word omnipresent means, that who is ‘within and beyond’ allness and her each part and thus it also relates to the fact, that the self is within and beyond each microcosm and the entire macrocosm … Unless something is like this, its omnipresent nature would always be in peril of one or another type …
This also means, that the same self is the one which is of each microcosm and also the entire macrocosm … And simultaneously, each microcosm and the entire macrocosm are also enveloped by the same self … So this means, what eventually is as the finality within them (i.e. all that is as macrocosm and microcosm) itself is what finally envelopes them (i.e. all that is as microcosm and macrocosm) …
And since the macrocosm and all microcosm also are none other than one or another self expressions of the same self of each microcosm, and which itself is none other than the self of all, so this, is what leads to the state of wholeness, fullness and completeness of the self of all, as is told in Vedic lore …
So the same principle can also be termed as principle of absolute fullness, (principle of fullness or fullness principle) or principle of full (full principle), principle of wholeness (wholeness principle or whole principle) and principle of completeness (completeness principle or complete principle) …
And since self is also omnipresent, so this principle can also be termed as the principle of omnipresent being, principle of omnipresent and omnipresent principle, principle of omnipresence and omnipresence principle … And thus, it can also be told as Sarvavyapt Siddhant, Sarvavyapi Siddhant, Sarvabhauma Siddhant, Sarvavyapti Siddhant (i.e. Sarvavyapt Siddhanta, Sarvavyapti Siddhanta, Sarvavyapi Siddhanta, Sarvabhauma Siddhanta), etc., …
- In relation to the omniscient being and its absolute omniscience … Self is omniscient and yet is beyond the reach of knowledge … By this is meant, that, the self is beyond the scope of knowledge that could be told or conveyed through any means … And this is what makes the self to also be beyond the reach of knowledge sheath (or Vijyanmaya Kosha) …
And above fact is even when the self (Atma or Brahma, call it whatever you want) itself is the supreme knowledge (Param Gyan) that itself is as self-realized knowledge (Atma Gyan) …
So this principle can also be termed as Principle beyond knowledge (Buddhitita Siddhant, Vijyanatita Siddhant, Buddhi Ateet Siddhant, etc.) …
And since such a knowledge that itself is beyond the knowledge sheath (i.e. Vijyanmaye Kosha) and is also beyond the orb of knowledge orb of Buddhi or Vijyana) which is of the Antahkarana Chatushtaya, so it can only that which is self-realized, so this principle can also be termed as principle of self realized knowledge (i.e. Atma Gyan Siddhant, Atma Jnana Siddhant, Atma Bodha Siddhant and as Bodha Siddhanta, Gyan Siddhanta, etc.) and can also be termed as the omniscient principle (Sarva Gyan Siddhant) …
Note: Antahkarana Chatushtaya as told above is also termed as “fourfold inner subtle tool” and the same is also the one that is denoted by words like the causal body, Karana Sharira, bliss body, sheath of primordial ignorance, sheath of ignorance, sheath of Prakriti, bliss sheath, causal sheath, Antahkarana (inner subtle tool) and as Anandamaya Kosha …
Note: In the finality of what is discussed here, is the stage of Vijyana (Buddhi) uniting to Atman of the aspirant, and thus is the attainment of the accomplishment of the state being ‘Gyan Brahma’ … This is also the one that is told as accomplishment of being a Gyanatma …
- In relation to the self being the supreme witness (witness of all) … Self is also as the supreme witness of allness and her each part and this is even when the self stays eternally detached from allness and her each part …
So this principle can also be termed as principle of supreme witness, principle of final witness, principle of witness of all, principle of eternal witness, principle of detachment, principle of finally detached state, principle of supreme hermit, principle of supreme renunciate, principle of supreme sage, Param Yog Siddhant, Param Sannyasa Siddhant, Poorna Sanyasa Siddhanta, Purna Sannyasa Siddhanta, Sanyasa Siddhanta, Sarva Sakshi Siddhanta, Sakshi Siddhanta, etc., …
- In relation to self being within and beyond the Makers Makings (Shunya Brahman) … The original self expression of absolute being (Param Brahma or simply Brahman) was as zero infinite and where that zero infinity, itself was the infinite zero (Ananta Shunya) and which is also addressed as Shunya Brahman (i.e. empty fullness and simultaneously, full empty or in simple words, emptiness of fullness which simultaneously also is as the absolute fullness of emptiness) …
Thus, as far as this originally self-expressed state of self of all (i.e. Brahman or Parambrahma) is concerned, this principle can also be termed as the principle of original self-expression of the self of all (i.e. principle of Shunya Brahman) … And in addition to this, this principle also relates to what was discussed in an earlier topic of Shunya Ananta (zero infinite) and also what was discussed in another earlier topic of Ananta Shunya (infinite zero) …
- In relation to self being omnipotent in its first self expression as root nature (Moola Prakriti) … Self in its first self-expression as root nature (root of nature or Mool Prakriti) is none other than the omnipotent being … The root has no further root and thus that self expression of self as the root nature, itself is the root of all that is or could ever be within the Maker’s Makings … That root nature (Moola Prakriti) is naught but the ‘Param Shakti of Brahman (the supreme divinity or energy of the supreme being)’ …
Thus, this principle can also be termed as the principle of root nature, Moola Prakriti Siddhanta, Param Shakti Siddhant, Devi Siddhanta, Shakti Siddhant, Durga Siddhanta, Shakti Siddhant, Adi Shakti Siddhant, Adi Parashakti Siddhanta, etc., …
But here the word omnipotent also means, the potency of all or that which is the root potency of all that is … And there the root has no further root of itself and thus that root, itself is the eternal root of all that ever is or could ever be …
And as told above, the root has no further root of itself and thus this principle can also be termed as the root principle, principle of the root of all, principle of original root, principle of timeless root, principle of primordial root, Moola Siddhanta, etc., …
As also, it eventually was because of this self-realization of the first self expression of self as root nature, that some self-realized all-realized ancient Vedic sages have even termed the self as omnipotent and this is even when the self is free of energy (Shakti) as energy is only a self-expressed state of the self of all (Brahman), so this is what makes this principle as the principle of omnipotence (Shaktimaan Siddhanta), principle of omnipotent, principle of omnipotent being, omnipotent principle, omnipotence principle, principle of omnipotence, Shakti Siddhant, Brahm Shakti Siddhant, Brahman Shakti Siddhant, etc. …
But such names as told above of omnipotence of self, are only of the first self-expression of the self of all, as root nature (Moola Prakriti) … Root nature is naught but root energy or root divinity or root power of Makers Makings …
- In relation to cosmic vitality (or vital airs or Pancha Prana) … And since the omnipotent being is beyond the reach or scope of vitality of microcosm and macrocosm (i.e. beyond Prana) and thus is also beyond the vital air sheath (Pranamaya Kosha), so this principle can also be termed as beyond vitality principle, principle beyond vitality, Principle beyond Prana, Principle beyond vital airs, or Pranatita Siddhant (i.e. Pranateet Siddhanta, Pranatit Siddhant), etc., …
Note: In the finality of what is discussed here, is the stage of Prana uniting to Atman of the aspirant, and thus is the attainment of the accomplishment of being a Pranatma (i.e. Atma Shakti) … This can also be termed as attainment of the state of Prana Brahma …
- In relation to omniparient nature of self within its primary self expression as nature … Everywhere, everything and everyone is naught but one of another self-expressed, self-manifested and self-present state of the same ‘self of all (i.e. Atman or Brahman)’ … This is why, the self of all (Brahman) has also been addressed as the omniparient (parent of allness) …
And this is even when, the self of all (Brahm or Brahman) is not even a parent in the real sense of this word … This is due to the fact, that, a self-expression can never be termed as an offspring of the self-expresser, especially when the self-expresser (Brahman) only continues as a supremely detached witness of its own self-expression and where that self-expression itself is as the self-manifested and self-present state of allness and her each part …
So, basis above …
Self is also considered as the omniparient of all, because allness is naught but a self expression of that ever-same self of all … And yet, the self can never be termed as a parent of anything, because in reality, that self expresser (i.e. self of all or Brahman or Atman) is naught but a fully detached supreme witness of allness (which itself is as IT’s own self expression, self-manifestation and self-presence as all that is as Maker’s Makings) … This is why, the self of all (Brahman) is also termed such in Vedas …
So basis above, this principle can also be termed as the principle of omniparient (principle of omniparient being or omniparient principle), principle of Maker of all (principle of maker or Maker’s principle), Principle of creator (creators principle or principle of creator of all), principle of supreme witness, principle of witness, principle of the witness of all, etc., …
And simultaneously, since the self of all (Brahman) is also beyond suchness (as self-expresser resides beyond the state of being a parent of anything and a self-expression is also not a child or offspring of the self-expresser) as stated in above paragraph, so this principle can also be termed as the principle beyond parent (beyond parent principle) …
And further to above is the below stated fact …
Even when the self is the omniparient, yet because allness is only as a fullness of state of self-expression, self-manifestation and self presence of that self of all, so due to this reason, the origin of allness can never be known and it is due to this reason, that Vedic sages had told that the multi-universe (allness) is eternal (i.e. timeless in its beginning and endless in its end) …
And where that eternity of macrocosmic creation, is also of sameness to the eternity of the self of all (Brahman or Atman, call IT whatever you want) because the totality of time span of existence of the of self expressed, can never be different from the eternal time span of the self-expresser of it …
And this is what, Vedic sages had also told, that Prakriti is also as eternal as Brahman … Thus, the same fact was also told about mother nature (Ma Prakriti) that Prakriti is Sanatan (nature is also as eternal as the absolute being) …
As also, since mother nature (Prakriti) is also nothing but the first self-expression of Brahman and she also is as IT’s own pristine divinity, so it was also due to this reason, that the ancient Vedic sages have also said that, Prakriti is Brahman (nature is the Absolute being) … This was told so, because Prakriti is also the primordial divinity (energy or Shakti) of Brahman and where the divinity can never be separated from the divine and thus is the divine only and which as such is just like the sunlight (divinity of sun) can never be separated from the sun (divine) …
And yet since in its finality, the self expression can never be the truth (truth is the self of all) so due to this reason, as some places in Vedic lore, Prakriti is also told as untruth … This untruth of Prakriti is only stated for her ever changeful and for her hierarchical state in addition to ever changeful state of flows and dynamism and thus is not told for her root state (i.e. Shakti) … Due to this reason, it is also not told for her eternal, omnipresent, omnipotent, omniparient, omnicompetent aspect of being the supreme divinity (or energy or power or simply, Shakti) of Brahman (or Atman or self) …
Within her ever changeful state, Prakriti is not Brahman (nature is not the absolute being) … And simultaneously, in her original or root state (Mool Prakriti), Prakriti is definitely Brahman …
Root Nature is what the Sanskrit alternate for the word of divinity (Shakti) means … And those ancient Vedic sages have even said, thus … “Moola Prakriti Durga” … This statement means, that, root nature which as such is of the omnipotent omnipresent omniparient omnicompetent eternal energy, is the invincible mother of all (Durga) …
And the reason for above can be thus told … How can the root of all be conquered? … This is especially so, when everything that is begun within the Makers Makings (and which also includes divine beings and Gods of any of the triple times) is dependent upon that root (energy) for continuity of their own existence …
And this is why, some sages even say that the root divinity, that itself is as root nature, is naught but the Shakti of Brahman (pristine divinity of Brahman) and thus is also the finally describable godliness … Thus, such sages have even told, that Prakriti (in her state as root nature or Moola Prakriti) is the absolute (Brahman or Atman or self of all) …
Proceeding further …
Above is why the path to the absolute being, can pass through mother nature and where mother nature is considered intrinsically pluralistic in her vastness of manifested states and yet she is considered to essentially be based within her monism (as is when we see her originality of being none other than the eternal root state of allness or root nature or Moola Prakriti) …
Above is told because of the same fact that was discussed earlier, that the “root has no further root of itself” …
And thus the root itself is the root of allness, which itself makes that root to be both a path to the truth and also be the truth itself (the word, truth as written here, means the divinity of self of all) …
This is also why, the ancient Vedic sages had laid down paths, which related to pluralistic monism of Mother Nature (Maa Prakriti) …
Now note this carefully …
But at the same time, even when the diversities of nature can be utilized as a ladder to reach the summit of realization of self, yet Prakriti definitely does not denote the final liberation …
Thus, Prakriti can be a path to the self (i.e. Mukti Marg or she can be and also is a path to liberation), but she doesn’t denote the final liberation in her manifested and non manifested states and their ever changeful hierarchies …
And yet in her state as root nature (Moola Prakriti or Durga), which itself is as being the pristine divinity of self (i.e. as Brahman Shakti or Atma Shakti), she is the direct path liberation (Moksha or Kaivalya) and also is divinity of accomplishment of state of liberation (Moksha Siddhi) …
- In relation to the fact, that, Self is eternal (Sanatan) … Sanatan (or eternal) is that whose origin cannot be traced back in time and thus that eternal is also considered as beginningless … That which is beginningless is also the endless …
That which is beginningless, is the eternal unbegun and that which is endless, is the eternally unending (or undying) one … How can the unbegun ever end … This is because of the fact, that, if it has still not begun, then how can it be termed as something which would be having an end … As also, the eternal was firstly projected through Vedas itself …
Thus, this principle can also be termed as principle of eternal, eternal principle, principle of eternal being, Sanatan Siddhant, eternal law, principle of eternal way of life, Sanatan Dharma Siddhanta, Veda Siddhanta, Veda Dharma Siddhanta, Veda Moola Siddhanta, eternal way of life etc., …
Sanatan Dharma (eternal way of life or eternal law of here and beyond or simply the entire diversified, pluralistic yet monist corpus of philosophies that make Hinduism) is related to this fact and thus it is also told as the eternal way of life (i.e. Sanatana Dharma) and which itself is due to being unbegun and thus unending and which itself is due to it finally relating to the “unbegun and thus unending self of all (i.e. eternal self of all)” …
And where every divinity (Deva and Devi) about who is told about in Sanatana Dharma (i.e. the entire pluralistic yet monist corpus of philosophies that make Hinduism) is also naught but one of those primary self-expressions of the same self of all and thus all of them (i.e. all Devi and Deva) are also directly denoting the self of all (i.e. the Absolute being or Parabrahman, to whom all paths eventually lead) …
- In relation to the fullness of self … Self here is the self of all i.e. Brahman … Everything is a self expression of the same self of all … That ‘self of all’ had self manifested itself in states that have already been discussed in the earlier topic of “As IT eventually became” …
Of these, the original self expression of ‘self of all (i.e. Brahman)’was of Shunya Brahman (i.e. the zero which is infinite and also is as the infinity which itself is zero) …
And of the other two primary self expressions of the same self of all (I.e. Brahman), one was of Saguna Nirakara (i.e. attributed-formless or in other words, that which is attributed and also is in a formless state) and the second one was of Saguna Sakara (i.e. attributed-form or in other words, that which is attributed and also is in form) …
The entirety of allness is based within these two primary ones and these two primary ones also have their sub-parts and where all these eventually relate to the original self expression of the ever-same ‘self of all (i.e. Brahman)’, which itself is as Shunya Brahman (i.e. zero infinity which itself is the infinite zeroness or in other words, empty fullness, which itself is as full emptiness or in other words, emptiness of fullness, which itself is as fullness of emptiness) …
Since allness of Makers Makings itself are based within one or another aspect of above stated original and primary self expressions of the ‘self of all (Brahman)’ and since within the entirety of Makers Makings, there really is nothing beyond these listed ones and their sub-parts, so in reality of things, the self-expresser of all these (i.e. Brahman or Brahm)’ is naught but denoting an Absolute fullness …
Thus, due to above, this principle of self can also be termed as the principle of fullness, principle of absolute fullness, principle of the fullness of self, fullness principle, absolute fullness principle, etc., …
- In relation to the originality, which itself is the finality of self … The absolute nature of self … Self in its finality, is attributeless infinite (Nirguna Nirakara) and thus this principle can also be termed as attributeless infinite principle (Nirguna Nirakara Siddhanta), Nirguna Siddhanta (attributeless principle or principle of attributeless), Infinite principle (Ananta Siddhant) …
Note: When we use the word attributeless (Nirguna) with the word formless (or Nirakara), then that formless (Nirakara) is actually the infinite (Ananta) … Thus, the Sanskrit language word of “Nirguna Nirakara (or Nirguna Nirakaar)” actually means none other than the “attributeless infinite” which itself denotes none other than Brahman, that is also as the Atman of all …
Since the originality, which itself is the finality of the self of all, is beyond the three attributes (i.e. it devoid of or free of the three attributes or Triguna), so this principle of self can also be termed as the Gunatita Siddhanta (Gunateet Siddhant or Gunatit Siddhant) …
Note: When the three cosmic attributes (Triguna) which also are present within the aspirants microcosm, become absorbed into their self-expresser (i.e. the attributeless being or Nirguna Brahman and who itself is the aspirants Atman), then the aspirant self realizes this Gunatita Siddhanta as himself (or herself, as the case may be) and ultimately becomes one with it … Such an aspirant is the one who has attained to Gunatita Mukti (or Gunateet Mukti) and such aspirants were also termed as Guna Mukta (or one who is already liberated from or resting beyond the Triguna), in addition being addressed as Gunatma (i.e. one whose Triguna or three attributes have already united to his or her attributeless or Nirguna Atma) … Since Guna is the first state of Prakriti, so when Guna’s become united to Atma, then everything else also follows course … So, in reality, this is a very high accomplishment, as it directly refers and also relates to the state of finality of unity with the attributeless infinite being (Nirguna Nirakara Brahm) who itself is the aspirants innermost self (or Atman) …
Thus in Vedas, Brahman (i.e. the self of allness and her each part) is also addressed as Nirguna Nirakara Brahman (which literally means, the Absolute being or the attributeless infinite being) … So, this principle can also be termed as attributeless infinite principle (i.e. Nirguna Nirakara Siddhant or Nirgun Nirakaar Siddhant) …
And since Brahman is none other than the Absolute being (or Supreme being), so this principle can also be termed as the principle of the absolute being, Principle of the supreme being, Absolute principle, Supreme principle, etc., …
- In relation to self being the finality of time (Kaal) …
Existence of self is beyond the calculations that relate to time and its spans … Thus self is timeless because self was also there prior the dimension of time was divided and had reached its unitary values (i.e. unitary value of time) … That state which was prior the unitary values of time were manifested, was prior the origination of Makers Makings and this state of time was as the timeless, fathomless, incalculable and thus undefined eternity of time and which itself is the finality of time …
Thus, self is eternity itself and eternity is the self of all …
That aspirant who self-realizes this fact, and thence unites to that eternity of time, which itself is as the self of that aspirant and that by itself is the self of all, was termed as one beyond the divisions and thus dualities of time …
When time is realized (or observed) out of oneself (i.e. out of out microcosm) then that time is realized within its unitary values and thus within its cyclic state (i.e. we know time as the eternal cycle of time or the eternally moving wheel of time or in simple worlds, as Kaalchakra) … Those who know time in suchness, continue within the Makers Makings and where this continuity is also till the stage of self-realization of that, which is told in below paragraph …
And contrary to above … When the aspirant self-realizes the same time within its own microcosm, then that time is naught but of a partless undivided unbegun and thus unending eternity and where that eternity itself is that aspirants self (Atman) who itself is Brahman (self of all) …
During those extremely ancient times as were of my earlier incarnations and also of those further incarnations that were attained through transmigration of soul (which in Sanskrit lore’s is also termed as Parkaya Pravesh and which in layman terms is also termed as Virgin Birth) such an aspirant was addressed as Kalatma … Kalatma stands beyond the wheel of time (cycle of time or Kaal Chakra) as he (or she) by himself (or herself) denotes the undivided partless eternity, that itself is and shall always be of the self …
- In relation to self being beyond four states of consciousness … There are four states of consciousness and these are as follows … Jagrut (awake state), Susupti (sleep state), Swapna (dream state) and Turiya (Samadhi or beyond the third state or state of absorption in real) …
The self is beyond all four and thus one who has self realized (i.e. has had a direct cognition of the self) is also the one who stands beyond the above states four states of consciousness …
Such an aspirant is thus even beyond the four and final state of consciousness (as told above) and which is of Turiya (Samadhi or absorption in real) …
That state which is beyond the fourth stage of consciousness (i.e. Turiya) is termed as Turiyatita (or Turiyatit or Turiyateet) which means as that which is beyond the fourth or Turiya … Turiyateet only denotes the self (Atma) and which by itself is naught but the self of all (Brahm) …
In such an aspirant, the other four states of consciousness either don’t exist or they are non-relevant even when they exist to make that aspirants physical vehicle to continue to its destined time span …
- In relation to omnidirectionality of the self of all … Here the term directionality means path of evolution and it also means the way of life … This term also relates to the path of scriptures, paths of religions, ways of worship, ways of society, codes of conduct within cultures and civilizations, etc., …
To reach something, our direction (or way of life) also has to be towards that thing … As also, if the subtler realms have to be reached, then our inner sameness to the state which is desired to be reached, also has to be there prior we can finally attain to that desired state … And our way of life also has to be of same subtlety as is of the desired subtler state (which is to be reached) …
Self being omnipresent as has already been discussed earlier on … Omnipresent can never have a singular path, because if it is omnipresent, then it already is within and beyond allness and simultaneously is also present in the directions (or all paths or all ways of life) that can ever be taken by any part of allness (i.e. any microcosm) … Thus, if we have to reach the omnipresent, then out way of life (or evolutionary path) also has to be of sameness to the omnidirectional …
But since omnidirectionality can never be as a way of life, so Vedic sages had laid down such paths, which were entirely pluralistic and yet in their essential nature, all these paths were based within monism …
Pluralism is a characteristic of ways of life of mother nature as she is also infinitely pluralistic in her way especially when we consider her uncountable parts (i.e. all microcosm’s) …
And Absolute monism relates to the absolute being (Parambrahma or simply Brahman) who is also permeating mother nature (Ma Prakriti), due to which she also becomes monist in the end result of her ways …
Thus, as far as the entire corpus of paths that could be taken by any microcosm during the course of its entire evolutionary existence, are concerned, these paths are intrinsically based in pluralism … And yet since all these paths are also finally leading to the same supreme being (Param Brahma or simply Brahman), so the end result of these paths is of none other than an essential monism …
So, when we consider the entire corpus of paths that are available to a microcosm so as to evolve, then the the end result is only of the fact, that, as far as the entirety of process of evolution and its vast variety of paths of evolution are concerned, there is a presence of pluralistic monism as the way of life of allness …
And yet, since the end result of evolution, is none other than a self-realization of ‘your own innermost essence (your own self or Atman)’ being none other than the ‘essence of allness and her each part (i.e. self of all or Brahman)’, so the end result of evolution of any microcosm, would only lead to a direct cognition of the fact of ‘Absolute monism’, which itself is of the supreme being and not of mother nature … Absolute monism (of the absolute being) that is attained to after successfully transiting through the path of pluralistic monism (of mother nature), also denotes omnidirectionality which could be thus told … All roads lead to the same home …
And since, this end result is only arrived after entering into and thence going beyond the pluralistic monism, which itself relates to the way of life (or directionality) of mother nature, so that aspirant who has self-realized this aspect, would also know that pluralistic monism is the path to entering into omnidirectionality of the absolute being …
And due to above stated reasons, this principle of self can also be termed as the principle of omnidirectionality, omnidirectional principle, principle of pluralistic monism, pluralistic monism principle, pluralistic monist principle, etc., …
Note: As was discussed earlier, that, within the purviews of the Maker’s Makings, nature itself is the first self expression of the ‘self of all (Brahman)’ … Thus, nature is also none other than a direct path (and she is also a primary path) to the self of all (Brahman) … And yet, since nature is only as a self expression of the ‘self of all (Brahman)’ and since self expressed state doesn’t denote the final liberation (Kaivalya or Moksha) that only relates to the self-expresser of all (i.e. self of all or Brahman) so due to this reason, nature definitely doesn’t denote the state of final liberation (Kaivalya Moksha) … Thus, nature can be and always is as a path to liberation (Kaivalya or Moksha), but nature definitely doesn’t denote the final liberation within her manifested hierarchical state …
Note continues: And since nature is the primary self-expression of the self of all (Brahman) so some sages have even termed nature in her root state (or Prakriti or Moola Prakriti) as Brahman … Thus, within the Vedic lore, we also find some references of this stated fact, that Nature is Absolute (Prakriti is Brahman), but these references are only for the root nature (or Mool Prakriti) who as such is the sole divinity (i.e. Shakti or energy or power) of Brahman … Thus, the phrase Prakriti is Brahman, is not related to the ever changeful state of manifest nature, it only relates to the fact, that root nature is the pristine fullness of divinity of Brahman …
- In relation to the omnicompetent aspect of the ‘self of all (Brahman)’ … Omnicompetent means, that who can do anything or that who is all capable … One can never be all capable, unless one does everything … But this is not the only criterion to be termed omnicompetent …
To really come under fullness of the term omnicompetent, one has to have capability to do anything and yet remain hidden within and beyond its doings and their results …
This is how the self of all (Brahman) actually is … The self of all, firstly self-expresses mother nature who does everything and thence the self of all stays as a detached witness to her doings …
Thus, even when eventually Brahman itself is the final doer of all, but yet since after Brahman self expresses ITself as nature, who itself is the divinity (power or energy or Shakti) of Brahman, that does everything that needs to be ever done, so Brahman remains free of doings and reaping of results and thus Brahman only rests and does nothing … Brahman thus continues as an eternally detached witness of all that is further done by IT’s own pristine divinity (Shakti or energy) i.e. mother nature …
Thus, basis above … The doing’s is done by the doer itself and yet the doer can never be termed as a doer …
This is due to the fact, that the doer self-expresses that who is competent to do all that is to be done until eternity …
And once self expressed, that self-expressed state continues to do whatever need to be done (for which the self expressed the was originated as a self expression of the real doer, yet who can never be termed as a doer) …
And after this self expression of the state which would be acting as the doer, the real doer (i.e. self expresser) has no more job to do until eternity and thus IT also rests merely as a detached witness of all that is ever done by its own self expression …
The doer as stated above, is Brahman and the self expression of the doer is none other than IT’s pristine divinity (Shakti or energy) who as such is none other than mother nature …
Due to this reason, even when the real doer who as such is none other than the self of all (Brahman), yet that self of all can never be proved as the doer …
This is what denotes omni-competence of the self of all …
And where the one who owns this omni-competence (i.e. the self of all) only transfers this omni-competence to someone else (i.e. its own primary self-expression who as such is none other than mother nature) and then the doer-ship is no more related to the real doer (Brahman or self of all) …
Due to this reason, the real doer (i.e. self of all or Atman or Brahman) is only found to be as a supremely detached witness of allness and her each part (i.e. self of all or Brahman, only remains as a witness of all that is done by nature) …
Note: It is due to above stated reasons, that some sages have told Brahman as the doer and yet other sages have told that Brahman is beyond doings and reaping the results … And there are many other differences of opinions, like some ancient sages had told the term of Brahm Shakti (i.e. divinity or energy or power of Brahman) and some other sages have said, that Brahman being none other than a fully detached witness, can never he having anything like a Shakti attached to IT … And all these differences are also due to the differences of the end-point of self-cognitions of such sages … And all these different opinions also ensure that Sanatan Dharma (or simply Dharma) remains as a pluralistic yet monist in its path and thus never deviates from the pluralistic monism of macrocosmic mother nature in which its followers eventually rest, whilst they continue within their respective states of evolutionary existence …
- In relation to the Omnifarious, Omnibus, Omnific aspect of the ‘self of all (Brahman)’ … Since everything is a self expression of the self of all (Brahman or Atman of all), so that self is actually omnifarious as far as the fullness of IT’s self-expression as allness and her each part is concerned …
Since all that ever is, eventually relates to the same self of all (Brahm or Brahman), so the self of all is also omnibus as far as the fullness of its self expression is concerned …
And also since it eventually is the fullness of self expression of the self of all (Brahman) that allness and her each part, actually is, so the self of all is also omnific and omniform (in reality, the word omniform also relates to that which is formless) …
But at the same time, since after self-expressing, the self of all (Brahman) only remains as a fully detached witness of IT’s own self expression (and all of the self-expressed states), so when any aspirant would try to self-realize these aspects, then the self-realization would only be leading to the first self-expression of the self of all (Brahman), that itself is as mother nature …
Due to this reason, even when these three terms (i.e. omnifarious, omnibus and omnific) are related to the self of all (Brahman), yet most of the aspirants would see them related to the first self-expression of that self of all and which as such is as mother nature …
And the reason for this is, that, the self of all (Brahman) would only be found to be a fully detached witness of allness, and thus Brahman would not be realized to be within the purviews of these stated terms (like omnifarious, omnibus, omniform, etc.) …
And this is even when, all these terms as stated here, eventually point to Brahman, but within IT’s own firstly self expressed state, as mother nature (Prakriti), the mother of all …
Thus, this principle of self can also be termed as the principle of omnifarious, principle of omnibus, principle of omnific, omnific principle, omnibus principle, omnifarious principle, omniform principle, principle of omniform, etc., …
CC-2) …
Definition of principle of self … Atma Siddhanta …
Thus, basis above we would now define the principle of self … This is IT’s short definition …
That who was prior to the beginning of allness that itself is as IT’s own self expression, who stays with allness that itself is as IT’s own self manifestation and self presence and who would also remain when allness is finally absorbed into IT, is the ever-same self of all, which also is the self of all parts of allness
And now IT’s fuller definition …
That whose symbolic state (Linga Awastha) is OM, is as eternal, timeless, self-expresser of allness, self-luminous, changeless pervader and enveloper of all changeful states, who is beyond Guna (attributes), beyond Turiya (fourth state of consciousness), beyond divisions of time and states, beyond individuality and corpus, who is self-realizable yet indescribable, is the causeless cause of all that itself is within and beyond all and yet is detached from allness, is omnipresent yet beyond the mind, is omniscient yet beyond knowledge, is pristine I’ness (Vishuddha Ahamkara) yet beyond ego (Abhimana), is supremely conscious source of cosmic consciousness, omnipotent source-less source of supreme vitality yet beyond vitality (Prana), is the wordless source of all words and languages, is rootless root of allness and doesn’t seem so, is attributeless foundation of all attributes, is infinite and thus undefined, a fully detached supreme witness of all even when IT is within and beyond allness, whose original self expression was as Shunya Brahman (i.e. the zero infinite which itself was as infinite zero) and whose first self expression within the Makers Makings is as Prakriti who itself is the omnipotent omniparient omnicompetent omnifarious omnibus omniform invincible unconquerable root nature (or root energy or Mool Prakriti) and is also IT’s fullness of self-expression as IT’s own eternal divinity (Shakti) consort and messenger, is the universal self who denotes the supreme truth of Kaivalya (liberation) and to whom all eventually relate during their self-origination and evolutionary existence within and even beyond the Makers Makings
CC-3) …
Explaining the word non self … Anatman Siddhant …
This is very simple after above discussions, so here it goes …
That which is not the self, is non self (Anatma) …
CC-4) …
Definition of principle of non self … Anatma Siddhant (Anatman Siddhant) …
I don’t wish to get into aspects of non-self (Anatma Tattva), so this part of the topic would have to be kept short …
In its shorter definition, the non-self could be thus told …
That who is not the self, is non self (Anatman)
And here is another definition of non self …
This is basis the fact, that everything (including the non self) is naught but one or another of those vast number of self expressions of the ever-same self only …
That who has still not self realized its own eternal union with the self, is non self
And basis the state of bondage and liberation (Kaivalya), the non self could be thus defined …
That who has not attained Kaivalya, and is not Kaivalya, exists in and as non self
But that Kaivalya (final liberation) would ultimately be gained by every non self because of the effects of the “original desire” of each microcosm (about which we have already discussed in an earlier topic) …
Further to above definitions, the fuller definition of non self could be written as follows …
That who even though is a self expression of the self of all and whose evolutionary process is also proceeding towards the same self, yet it doesn’t relate to the self and thus it becomes changeful, based in hierarchies and thus attributed, is ever changeful, self-satiating and self-serving, gets based in non truth deception ignorance and suchness, loses its touch with its own self due to not relating to the fullness wholeness and completeness of the self of all, and thus begins acting as a doer and reaper of fruits of deeds as it keeps continuing within the purviews of principles process and laws of Makers Makings and thus it has still not attained to the final freedom (Kaivalya) due to which it is still involved with the rigmaroles that always come by within the Makers Makings, is the non self
CC-5) …
Better path for escaping from non self … Athato Brahma Jigyasa …
In the present transmigrated incarnation (i.e. an incarnation that is attained by following the path of transmigration of souls and which in Sanskrit texts is also called as the state of Parkaya Pravesh), even when my father’s house is like a library of philosophical and literary works, I have very rarely read any scripture fully …
In all the reading of scriptures that I have done during this transmigrated incarnation, most of the time, I never complete more than a single chapter and at all of those times, I have never completed fully reading any scripture …
And there have been many times, when I was working towards something subtle (or had a divine experience) or had completed working on something subtle (or self realized something divine) and then then when I used to go to my father’s room, I invariably used to find a scripture on his study table which has a page marked …
So, when I used to open that marked page and just scrape through what was written there, I invariably used to find something about that was just known (through Sadhna) by me or was written a while ago by me … Thus, as I kept writing, many a times, I also found scriptural references of those self realized and thence written facts which also kept leading to what is called as Shashtra Pramana (proof from scriptures) …
So, I have never really read a scripture fully, other than those readings which I somehow feel were as divine revelations and which somehow were only intended to provide me with Shashtra Pramana (i.e. proof from scriptures) regarding my earlier self-realizations and/or their writings …
Proceeding further …
And many years back, once when I opened a scripture (Brahmasutras of Bhagwan Veda Vyasa and which means, threads or beads or strings of the absolute being) that my father must have been reading earlier on (as it was lying on his study table and also had a marker on a page), I just read its first sutra (i.e. the first thread) and I knew this has to be the path for this incarnation …
In that first sutra (of Brahmasutra), following is what was told by Bhagwan Veda Vyasa (i.e. Rishi Badarayana, who is also that elderly sage, whose words of Sanskrit language I have written in section AA-1 of this topic) …
अथातो ब्रह्मजिज्ञासा (or अथातो ब्रह्म जिज्ञासा)
Athato Brahma Jigyasa (Or … Athato Brahma Jijyasa)
Which means …
Now begins an enquiry into Brahman (Self of all)
Or in other words …
Now therefore, enquire upon Brahman (self of all)
And this sutra (i.e. the 1st sutra of Brahmasutras) became my path, which ultimately began supremely assisting within my inward path (i.e. path of self, path to self, path into self, path of self-knowledge, path of Who Am I) about which I have told through the statement of “Myself within Myself (and which literally means as Atma in Atma or Self within Self)” and which ultimately leads to the further stage, where an aspirant loses all My’ness (I’ness) and thus gets into the path which could be told as “ITself Within ITself (i.e. absolute being within the absolute being or simply, Brahman Within Brahman)” …
And due to this reason, I firmly believe, that the root of my path is this 1st sutra of Brahmasutras, which as such is the one written above …
After this sutra, I never read any scripture, as I knew I had found the path to the self of all (Brahman) who itself is my own self (Atman) and whose self expression is all that ever is or could ever be as macrocosm and microcosm …
And this path is as described below …
Proceeding further …
The better of paths of quicker escape from aspects that relate to non self (Anatman) could be thus told …
Bhava (feeling) has the corresponding Sadhan (instrument) inherent in it
Sadhan (instrument) is the path to its corresponding Siddhi (accomplishment)
So, as is the Sadhan that you want, so should be your Bhava
And as is the Siddhi you want, so should be the Sadhan with you
Some may say, what kind of a path is this … But, when this was my path, then what else can I say about it …
Note: And whilst you are in the path of this 1st sutra (or Brahma Sutras), if you can also maintain macro-equanimity (i.e. Sarva Samta or equanimity towards all), then it would only be as a jewel in this crown of all paths …
DD) …
Self and Non self … Atma and Anatma … Atman and Anatman …
In this and also in some previous topics, we have already discussed about these two, so there really is no further need to repeat the same …
Continues …