Here we would discuss the principle of zero, which can also be termed as Shunya Siddhanta, principle of emptiness, principle of voidness, root principle and principle of primordial nature … And also discuss the principle of infinity, which can also be termed as infinity principle, Ananta Siddhanta, principle of finality, Brahman Siddhanta, Brahm Siddhanta, supreme principle and the absolute principle …
The discussions in this topic are rooted in path of absorption (or Samadhi), because in its root, the knowledge of what is discussed here can never be fully known through any path that is devoid of Yogic Samadhi …
And at the same time, because I have travelled almost all lands of this planet, so I already know that majority of humanity is not ready for this kind of knowledge, so I have kept some aspects undisclosed and un-referred in this and further topics …
But I also know, that those aspirants who are resting in their evolutionary ripeness and rightness, would eventually be able to self-know those undisclosed and un-referred part(s), because the base which I am laying down here, would be sufficient from them, to proceed further than what is explicitly told here …
This is the first amongst this series of topics on Zero and Infinity …
Understanding Zero principally … Base of principle of zero …
When there was nothing like manifest nature (Apra Prakriti), non manifest or beyond nature (Para Prakriti) and there also was nothing like the ‘neither manifest nor non manifest nature (Avyakta Prakriti)’, then at that stage of timelessly undivided state of time, which itself was prior time had divided itself from its original undivided state of eternity, there also was nothing like cycle of time (Kaalchakra) as nature was only existing within her primordial zeroness … And due to this, there also was an absence of all ancillary states of nature … These ancillary states are like microcosm (Pinda) and macrocosm (Brahmand) …
At this stage was when mother nature rested only in her primordial state, which as such was like a concentrated pinpoint of vitality (let’s just call this as primordial energy) … This primordial nature was non-lighted and highly dense due to those compressive forces that were acting upon it, but from within it …
And when time started dividing itself, then this concentrated point of energy expanded, which in turn led to the self-origination of the macrocosm and its each microcosm’s, but originally this origination was within a subtle impressional state of macrocosm (Sookshma Samskarik Awastha of Brahmand) …
And at a much later stage of progress of division of time into ever smaller fragments, from this subtle self-originated impressional state of macrocosm, were originated the subtle and gross macrocosm and its each microcosm … Thus, Vedas say, that when there was nothing like the macrocosm or microcosm, the multi-universe was in a state that was of a size of tip of a pinhead …
This stage of being like the tip of a pinhead, was the zero state of mother nature (Maa Prakriti) and this itself was non-lighted due to the fact, that, whatever entered into it, also became like it itself was (a pinpointed state) …
Thus, at this stage, no light was present in the pinhead like state of the multi-universe, because whenever, wherever and whatever entered into this non-lighted, highly dense, super-concentrated energy like originality of mother nature, which as such was an impressional state of nature, it never came out of it as it was also absorbed into that same super-dense primordial non-lighted subtle impressional state of primordial nature …
This was the original zero nature (zero state of nature) which as such was pulling everything into it and turning allness within and beyond itself, into the same state of non-luminous zero, that she (mother nature) was and was all that was present, at that time …
But because this zero state of nature was highly compacted state of the entirety of cosmic energy, so it also had the entire cosmic gravitational pull inherent in it … Thus, whatever was at that time, was present within her envelope (nature), which itself was as a primordial zero state of mother nature and thus she in her this state, is also addressed as Mool Prakriti (Primordial nature) …
At this stage, following was a matter of fact …
- Absence of consciousness in primordial zeroness of mother nature … This zero (primordial nature) had no consciousness, as consciousness was also zeroed within her such highly-compacted and thus extremely dense primordial zeroness of state … Thus, at this stage, she wasn’t conscious about herself … Due to this reason, Vedic sages had told, the consciousness (Chetan Tattva or Chetna) is external to nature, which means that consciousness is not intrinsic to Mother Nature (Ma Prakriti) … And this aspect of consciousness, which was external to this primordial subtle impressional state of mother nature, was so, because it (consciousness) is of the Absolute being (Parambrahma) and not of mother nature … And this fact was told through a Vedic statement, as written below …
Which means as …
Consciousness is of the Absolute being
And since consciousness (Chetna) is universal in nature, so above also means as …
Absolute being is Absolute consciousness
- Absence of mindfulness in primordial zeroness of mother nature … This zero (as primordial nature) had no mind of its own, as the mind was also zeroed whilst the mind was also resting within her such primordial state … Thus, at this stage, she wasn’t mindful about herself and this was even when she by herself was holding the entirety of the cosmic mind (plane of mind) within her envelope and where that cosmic mind also was of a size of the tip of a pinhead … Thus, at this stage, she wasn’t mindful about herself, and this was even when, she by herself was the cosmic mind (Brahmic Manas) … This is why the Vedic sages had said, that mind is a part of nature, but the mind is an inert entity when it is only associated to nature i.e. when mind is devoid of consciousness of Brahman, it is an inert entity … And when that mind enters into a union with supreme being (Param Brahma), then it by itself becomes Parambrahma (Supreme being) … This fact was told through a Vedic statement as follows …
Which in simple English, also means as …
Mind is Absolute … Mind is the creator of allness
And which also means …
Mind is a mind, only when it is associated to the consciousness and knowledge, both of who are of the absolute being (Parabrahman)
And in simple words, above statement also means …
Mind is the supreme being
Note: Above statement is also denotes the finality of state, that as such is of a non-dual unity of mind, with the attributeless infinite being (Parambrahma) … And since this unity of mind is only possible through the self-realization and transit through the six petalled lotus that is present as the uppermost lotus amongst the three minor chakras (Lotuses) that are residing inside the Brahmaranhdra (secret crevice of creator), so this uppermost six petalled minor lotus that is present inside the Brahma Randhra (secret crevice of creator), was also named as “mind chakra (Mind plexus, lotus of mind or simply, Manas Chakra)” by sages who had known this fact through their direct cognitions …
Note continues: And since the mind needs to be zeroed prior it enters into a non-dual union with the absolute being (Parabrahman), so once the mind exits out of the Mind chakra (uppermost amongst the three minor chakras of Brahmarandra), so this zeroing of mind, is exactly what happens when any aspirant self-realizes the six petalled lotus of mind (or Manas chakra) … As a matter of fact, when the mind enters into the Mind chakra, self-realization of emptiness (zeroness of primordial nature) is arrived at … And since this mind chakra from where self-realization of emptiness (Shunya or Shunya Tattva) takes place, is present inside the thousand petalled crown chakra (Brahmarandra chakra or Sahasrara) that is present at the top of brain, so due to this reason, Brahmarandra chakra (i.e. thousand petalled crown chakra which is present at top of brain), was also named as Shunya Chakra (emptiness chakra or lotus of emptiness) by those sages who had known this fact through their direct yogic cognitions …
- Absence of knowledge in primordial zeroness of mother nature … This zero (primordial nature) had no knowable (or accessible knowledge or light of) knowledge of its own or its surroundings … Thus, at this stage, she was not knowledgeable of her state (or she was not knowing of her condition or her nature) and due to this reason, at this stage, the multi-universe which was also resting in that pinpointed state of primordial nature, was also devoid of knowledge … And this was even when the self-luminous knowledge principle was definitely present in her pinpointed state and yet that knowledge was not accessible to that pinpoint like non-lighted state of primordial nature, due to her own severe inertia which was present in her then pinpoint like severely-compacted state … Thus, even when the cosmic plane of knowledge was present inside her pinpointed primordial non-lighted state, yet the light of ‘macrocosmic principle of knowledge’ was not available to her …
Thus Vedic sages have told this fact as follows … Gyan (Wisdom) is not intrinsic to nature, as wisdom (Gyan or Jnana) is external to her … This is why a Vedic statement was also told by such all knowing sages, just as it has been written below …
Which means …
Knowledge is of the absolute being or knowledge is absolute (Parambrahma)
And which also means …
Parabrahman (i.e. attributeless infinite absolute being) is supreme knowledge
And these Vedic sages have also told …
Supreme knowledge is liberation and also the path of liberation
Note: And where supreme knowledge, means self-knowledge or simply Jnana (or Atma Jnana) or as Gyan (or Atma Gyan) … Unless self knowledge is had, no external knowledge can ever be known … All external knowledge, is a by-product of self-knowledge of mother nature and which only came into effect, after mother nature had united to the absolute being (Para Brahman) …
Note continues: This self knowledge was termed as Jnana, Gyan and also as Atma Gyan and as Atma Jnana in Vedic lore … And that part of knowledge which is not-self knowledge, was thus named differently as Vijyana, Vijnana or simply as knowledge … Thus, within Vedic lore, sages had also told, that, it eventually is from Atma Jnana (self knowledge or simply, Jnana) that all other knowledge (Vijyana) and their texts have originated …
Note continues: Vedas were told as Atma Jnana, by those who had known them through their direct cognition … And on the contrary, those (disciples) who received the knowledge of Vedas, had only received it as Vijyana (knowledge), but only until they also self-realized it, after which the same Vijyana (Vedic knowledge) became as Atma Jnana (self knowledge) for them too …
Note continues: And this is why, Vijyana (acquired knowledge) has ever remained as an intrinsic part of mother nature (Maa Prakriti) and and on the contrary, Atma Jnana (i.e. Atma Gyan or simply Gyan or Jnana) itself is of the attributeless infinite being (Nirguna Nirakara Brahman) … Thus, above statement of Gyan Brahma, stands correct because originality of Gyan (or Jnana) which as such is Atma Gyan (self-knowledge) only relates to the attributeless infinite being (Nirguna Nirakara Brahm) …
- Absence of I’ness or Ahamkara in primordial zeroness of mother nature …This zero (primordial nature) had no knowable I’ness (Ahamkara) … And this was even when a supercharged state of I’ness itself was the reason for super concentration of nature within her then non-lighted, highly compressed primordial state … Thus, even when I’ness (Ahumkara) was present in that pinpointed, highly compacted, non-lighted primordial state of mother nature (Maa Prakriti), she did not know about it … In absence of idea about her own I’ness, the light of consciousness, knowledge and mind failed to act on her and this is what led to her utterly inert state, even when she actually was naught but a highly concentrated pinpointed state of entirety of cosmic energy, and which itself was the entire multi-universe that was yet to be effected out of her own utterly-minute, pinpointed zero like primordial state … This inert state of her, was even when she was having all divine worlds within her own tiny envelope … Thus, at this state, she was highly inert and this was the reason, why Vedic sages have referred to the word, ‘Tum (Tamas or Tam or eternal darkness)’ when they have told about her such primordial condition …
Note: A highly concentrated macrocosmic I’ness (Ahamkara) also denotes an impure state of I’ness (Aham) and this is due to the fact, that I’ness is a universal principle and which in its universal state, is naught but omnipresent within and beyond the Maker’s Makings and thus I’ness (Ahumkara) in its purified state is actually denoting Infinity …
Note continues: As a matter of fact, a purified state of I’ness (Ahum), is denoting an absolute omnipresence, which itself denotes Brahman, and who itself is the final liberation (Kaivalya or Moksha or Nirvana)… And on the contrary, an impure (individualistic, or self-serving) I’ness, only ends up denoting bondage (i.e. nonness of liberation) …
Note continues: Thus, when I’ness is impure (or afflicted), then it is concentrated and thus is also rooted in severe compressions of individualism … And on the contrary, when that same I’ness is purified (or un-afflicted, taintless, stainless) and thus has already arrived at its own pristine state, which as such is an omnipresent state of I’ness and thus is not dense (not concentrated) … In such a pristine state of I’ness, that same I’ness is based upon allness of allness of pluralism, which itself is rooted in the state of an absolute monism … This absolutely monist state of I’ness, which by itself is the pristine state of I’ness (Aham or Ahamkara) is what was denoted by the Mahavakya (or great statement or mega statement) of Yajurveda, which the Vedic sages had thus told …
Which means …
I Am Brahman … I am Absolute … I Am That
And which also refers to the fact of …
Or in simple words, this also means as …
Soul is the Absolute being … Atma is Brahma
Note: Vedas say, that the afflictionless state or pure state (or pristine state or Vrittihina Awastha) is of the absolute being (Brahman) as this state denotes absolute consciousness, supreme knowledge and omnipresent beneficial activity of the absolute being … These three are all that is auspicious within the entirety of Maker’s Makings … And thus, these three were associated to Shiva … This association to Shiva was because of the fact, that, the word ‘Shiva’, also means ‘Kalyankaari Siddhanta (or the universal auspicious principle or universal auspiciousness) …
Note continues: Vedas also say, that Atman is Brahman (i.e. innermost essence of any aspirant, is the innermost essence of allness), who itself is the eternal afflictionless due to it being free “of, by and from” the entirety of principles, process and laws of Makers Makings and which is what makes if free of Karma (deeds or cause) and Karma Phala (effects or fruits of deeds) … And this is why Brahman is told as follows …
- Karmatit … This means, beyond law of cause and effect (law of deeds and fruits) and also beyond its governing principle, i.e. principle of interdependent origination … The word Karmateet was used because, everything that is as the macrocosm and its each microcosm, is only as a self-expression, self-manifestation and self presence of Brahman and thus due to this reason, Brahman can neither be termed as within deeds (or their fruits) nor out of (or beyond) deeds …And due to this reason, Brahman is neither within fruits (of deeds) nor out of fruits (of deeds) … And this is what makes Brahman, as the eternally independent (Swatantra) and thus ever-free (liberated one) …
- Gunatita … This means, beyond the Triguna (or in other words, the three attributes) of macrocosmic nature (i.e. beyond Triguna) … These three are as follows … The attribute of neutrality (i.e. the hierarchy of different aspects of neutrality or Sattvaguna) … The hierarchy of different aspects of attribute of action (or macrocosmic activity or Rajoguna) … And the hierarchy of different aspects of attribute of inertia (i.e. macrocosmic sleep or inactivity or ignorance or Tamoguna) … Thus, in reality, the Sanskrit word of Gunateet literally means that who is beyond the three attributes (Triguna), which itself are of the Makersmakings, and not of the Maker of allness …
- Kalatita … This means, beyond time and its cycles … One who is beyond the wheel of time or beyond the cycle of time (or beyond Kaalchakra), is the one who is beyond time and such a one is Kalateet … This is as Brahman has ever remained as the eternal principle, which is beyond aspects which can make it turn into a state of sameness to the ever changeful nature of time (i.e. cyclic nature of time) … Brahman is eternity, which is as the undivided, partless, all permeating, all enveloping, non-dual nature of time …
- Dishatita … This means, beyond directions or evolutionary processes or ways of life … This term (of Dishateet) was used for Brahman, because Brahman is the non-dual directionality (way of life) who is that omnidirectional which permeates, envelopes allness and her each part, and yet remains merely as a detached witness to allness and her each part, in addition to being so within and beyond all ways of life (or direction component of the evolutionary process) … Dashatita (i.e. one who is the omnidirectional, beyond individual directions) permeates and envelopes all Disha (or directions of ways of life) and that too as a detached witness of all plays and processes of these directions (or paths of evolution or ways of life) … Every way of life (path of evolution or Disha) eventually leads to the omnidirectional because the omnidirectional being subtler, pervades and envelopes all other individual directions (ways of life) …
- Dashatita … This means, beyond states, i.e. beyond planes of existences, multi-universal macrocosmic creation, macrocosm and microcosm … The Sanskrit term of Dashateet also means, beyond all states and irrespective of whether they are gross (Sthool), subtle (Sookshma), divine (Daivic) and impressional (Samskarik) … This is as Brahman is omnipresent, who can never be restricted to limitations of states of existence and nonness of existence … Dashatit permeates and envelopes all states (Dasha) and that too as a detached witness of all these states …
- Bhootatita … Beyond five elements, including the first macro-element of ether (Akasha Mahabhuta) … That which is beyond elements, is also beyond the multi-universe (i.e. entire macrocosm and it’s each microcosm) … Thus the Sanskrit word of Bhutatit also means as as one who is beyond the entirety of macrocosmic creation, even when all the Panch Bhuta are its own self-expressed, self-manifested and self-present states …
- Tanmatratita … This means, beyond five subtle elements, including of sound (sound is the Tanmatra of ether or Akasha Mahabhoot) … Thus the Samskrit term of Tanmatrateet also means, that who is beyond the thee five Tanmatra of Sound (Shabd or Naad or Nada), Sparsha (touch), Roop (form), Rasa (taste) and Gandha (smell) …
- Turiyatit … This means as beyond the four stages of consciousness, which as such are of awake (Jagrut), sleep (Susupti), dream (Swapna) and the fourth stage of absorption (or Samadhi or Turiya) … Thus the word, Turiyateet only denotes Brahman, who itself is as the aspirants Atman and this by itself denotes “partless oneness with Brahman (or being in non-dual union with Brahma or simply, this denotes the state of Brahmatva of the aspirant)” …
Note continues: And since all above states (underlined and in italics) only describe a perfectly and absolutely afflictionless state (Vrittihina Awastha), so due to this reason, Vedic Yoga Tantra has also used the term “Vrittihina Awastha (or afflictionless state)” to denote “Atma Stithi (I.e. resting in non-dual perfection of union to one’s own innermost essence or Atman)” … And where Atma Stithi is the same as “Brahman Stithi (resting in non-dual union to the innermost essence of allness, who itself is the Absolute being)” due to the finality of the fact, that “Atman is Brahman”…
- Absence of activity in primordial zeroness of mother nature … This zero (primordial nature) had no activity of Prana (or energy) … And this was even when a super-compacted, inert pinpoint like state of energy (Prana) was all that was present in this state of primordial nature, who was only resting in her utter voidness and was all that was existing … Thus, even when energy (or Prana) were present in her such primordial state, yet that energy was inert and thus inactive due to its highly concentrated pinpoint like state … Thus, even when energy (Prana Shakti) was definitely present in that pinpointed, highly compacted primordial state of mother nature (Prakriti), yet she did not know about it due to absence of activity in her …
In absence of idea about her own universally active nature, the light of consciousness, knowledge and mind failed to act on her and this is what led to her utterly dark (actually, non-lighted) state, even when she actually was naught but a highly concentrated pinpointed energy (Prana), which itself was the activity principle (Kriya Siddhanta) of the entire multi-universe, that was yet to be effected out of her own tiny pinpointed primordial state …
This inactive state of her, was even when she actually was having the entire macrocosmic activity principle (as she by herself is Prana Shakti) within her own tiny pinpointed envelope which was all that was of her, at such a time (that was prior to the self origination of macrocosmic creation) …
Thus, at this state, even when she was holding the entire macrocosm and macrocosmic activity in her, yet she was neither aware of it nor was she having any capability to activate it and this was also one of the reasons, why Vedic sages have referred to the word, Tum (Tamas or Tam) when they have told about her such primordial condition …
And since primordial nature is the entire macrocosmic activity (or macrocosmic vitality) and yet she did not know about it, and since in her such condition, she also could not utilize her activity principle, so this was the reason for Vedic sages to associate the activity principle (or vitality principle) to Brahman, which in turn led to the Vedic statement as written below …
Which means as …
Vitality is of the Absolute being
And which also means as …
Absolute being is absolute vitality (or source of all activity)
Zero and Nasadiya Sukta of Rig Veda …
This state of primordial nature was dark and this is what was told in Naasadiya Sukta as the condition where “darkness was enveloping darkness”, and which actually means as, “non-lightness enveloping non-lightness” because darkness can never be in a state, which was prior the macrocosm has even begun as a macrocosm …
And since the divine worlds and their divine beings, who were also present within that original primordial pinpoint like severely inertial state of mother nature, were also unaware of their own divinity, so this is what Nasadiya Sukta of Rigveda says those words, which make one doubt whether Deva (Gods) had self-manifested prior macrocosm was self-originated or they had self-manifested after the self-manifestation and thus the self-presence of macrocosm had taken place (i.e. after the start point of process of effecting the self-origination of the Makersmakings) …
And due to the same reason, Naasadiya Sukta of Rigveda also says in a somewhat doubt of, what is says regarding Gods (Deva) …
But, this is one of the Vedic ways to keep the truth hidden, even when it actually is already told, so as to ensure that, those who are not ready to know it as per their own ripeness and rightness of evolutionary standing within the macrocosmic hierarchies, would remain devoid of that wisdom … And the same aspect has also been followed in this entire text, so as to comply to what is stated here …
Original knowledge of Zero was through Shunya Samadhi …
The original knowledge of zero, was of that stage of human evolutionary progress, when the knowledge of numerals of mathematics had still not manifested …
This stage was when Zero was known through self-realization of its eternal non-lighted state, which was “pinpointed (self-centered) unto itself” … This was through the path of self-realizations as are gained through “Shunya Samadhi (i.e. the Samadhi or absorption in emptiness of allness)” …
At this stage of self-realization which was through Shunya Samadhi (absorption within emptiness of allness), the Zero was pinpointed (or concentrated at a single point) and this was where, that zeroness was just like primordial nature also was, devoid of consciousness (Chitta), knowledge (Buddhi or Vijyana), I’ness (Ahamkara), Prana (vitality) and mind (Manas) …
Thus, basis above fact, within Shunya Samadhi, the aspirant definitely sees the zeroness of zero, but only as an eternally non-lighted, pinpointed state and just as primordial nature also is …
This zeroness is self-realized after the aspirants consciousness goes past the six petalled mind chakra (Manas Chakra), which itself is as the uppermost of three minor chakras, which are present inside the Brahmarandra chakra (or Sahasrara or the thousand petalled lotus which is located at the top of brain) …
Due to this reason, the self-knowing, all-knowing Vedic sages and fully accomplished Yogis (i.e. Siddha) have thus told about Shunya Samadhi …
- You know it is … Yet you know it is not …
- You realize it … But you cannot know you realized it, until you analyze it …
- It is realizable … But it only becomes describable in its analyzable state …
- Just upon entering into Shunya Samadhi, you know Shunya (Zeroness) … But when already stationed in it, you see Shunya, but you cannot analyze it until you remain stationed in Shunya (Zeroness or emptiness) …
- Analysis of Shunya (voidness) is only after an exit out from Shunya (Emptiness) … And not whilst you are still within it (within voidness) … This is as, when in Shunya, the Yogi has no contact with his (or her) own consciousness (Chitta), knowledge (Buddhi or Vijyana), I’ness (Ahumkara), mind (Manas) and Prana (Vitality or vital airs) … And yet that Yogi inwardly knows that it is Shunya that he is currently resting in and/or is being observed, but still he (Yogi) is somehow devoid of instruments by which he can analyze it, whilst that Yogi still resting in Shunya …
- In Shunya,
- Panch Prana (five Prana), Panch Gyanendriya (5 knowledge senses), Panch Karmendriya (5 action senses), Antahkarana Chatushtaya (i.e. the four fold Antahkarana or simply, Anandamaya Kosha) are also zeroed out … Thus, a Yogi can know everything prior to and just about soon after entering into Shunya, but after already stationed in Shunya, the Yogi knows nothing other than Shunya as Shunya itself and that too, whilst that Yogi holds no capacity to analyze that Shunya (i.e. when that Yogi is already resting within Shunya, capability to analyze Shunya is not there, and this is even when, the Yogi knows that what he or she is self-realizing is Shunya in which he or she has entered into and is currently resting in) …
- Thus, Shunya Samadhi (absorption in emptiness) is that state, where only zeroness (or emptiness or Shunya) is all that remains and where that emptiness is also devoid of all instruments which can be used to analyze its characteristics …
- Thus, knowledge of Zero (Sunya) only manifests after the Yogi comes out of the Shunya Samadhi and not whilst still stationed in Shunya Tattva … And this knowledge is only arrived after an analysis of what was seen whilst in Shunya Samadhi, because at that time (when one is resting in Shunya Samadhi) Shunyata (emptiness) can never be analyzed due to non-availability of any instrument (like, consciousness, knowledge, I’ness, mind and Five Prana) with that Yogi …
- Thus, due to above stated facts, Shunya can be mathematically and analytically defined in its outer nature (i.e. after it evolved into numerals or microcosms and corpus of all numerals or macrocosm) and simultaneously, that same Shunya can never be analyzed as far as it’s innermost primordial nature (as was prior to the origination of numerals or macrocosm and microcosms, had taken place from it) is concerned …
- And this prior condition is what Naasadiya Sukta of Rigveda actually talks about (so Nasadiya Sukta also says what is says, in a negation of sorts) …
Shunya Samadhi as a path to a later self-realization of Ayamatma Brahma …
Ayam Atma Brahma is a Mahavakya of Atharvaveda, which means “This (Atman) Is That (Brahman)” of simply, “This is That” which in turn and in it’s final means also relates to the fact, that, Atman is Brahman …
From Shunya was originated the entire macrocosm and its each microcosm, which also includes divine words and their divine beings (Devi and Deva) …
Thus, after successful accomplishment of Shunya Samadhi (trance within emptiness or absorption within emptiness), the Yogi’s consciousness has no limitations as far as self-realization of any or all of the divine words, their controllers (Gods, etc.) is concerned …
Thus, that Yogi who has successfully accomplished Shunya Samadhi (trance within emptiness or absorption in emptiness) also knows the path to attainment of these divine worlds (heavens of every religion and way of life) …
Thus, in the real sense, only such a Yogi can be termed as a Guru, but provided he has not detached from his accomplishment of Shunya Samadhi and thus has not proceeded into beyond accomplishments of the broader meaning of Samadhi, where that Yogi no longer holds accomplishments and thus is no longer a Siddha in the real sense of this word, which means, “One who has accomplished allness itself” …
Thus basis above paragraphs, only until that Yogi remains as a fully accomplished one (Siddha), he can be a Guru who holds the capability to guide (or leads) other aspirants into one or another of the divine worlds (Deva Loka or Siddha Loka) …
And on the contrary, when that Yogi enters into Poorna Sannyasa, i.e. renunciation of all accomplishments, which leads to a non-dual union to Brahman), then that Yogi can no longer take up the job of being the one who shows (and thus initiates) other aspirants into those paths, which directly lead one of another of those vast numbers and types of divine worlds and their divine controllers (Gods) …
Continuing with above discussion … After this stage of renunciation of allness (including renunciation of accomplishments or Siddhi’s, that relate to divine worlds or Godly realms or heavens), that Yogi who is a full hermit (Poorna Sanyasi), becomes Brahman, who itself is that Yogi’s innermost-self (Atman) …
And since Brahman is only a detached witness, so the Yogi who united non-dually to Brahman, also becomes such …
As also, since Brahman denotes the final liberation (Karmamukti or Kaivalya Moksha), so such a Yogi only shows the path to Kaivalya and not to any of the divine worlds or their divine controllers …
And due to not holding any divine accomplishment (Siddhi), such a Yogi only initiates through Shabda Brahman i.e. the words of that Yogi, are naught but as the word of absolute being (or Brahman) … Such Yogi’s are seers of Vedas and thus they were named as Brahmarishi …
The Sanskrit word of Brahmarishi means as the sage, who is Brahma manifest in a human form and it also means, seers of Nada Brahman and thus a seer of Veda Mantras … One can never be a seer of Veda Mantra, unless one is already a seer of the root of Veda, which as such is OM …
Thus, such a Brahmarishi, has to be a seer of OM Naad (i.e. the sound of OM, which is also spoken as AOM and AUM), which includes a self-realization of the following …
- Akar … Which means as the “Sound of A” and where letter A is in Sanskrit and not in English language …
- Okar … Which is also termed as Ukar, Sound of O and where letter O is in Sanskrit and not in English language
- Makar … Which means as the Sound of M, and which denotes the pristine element of Maker of allness or Brahmatattva, and which in Vedic and Yogic Sanskrit texts (like Srimad Bhagwad Gita, chapter 17) is also referred through the phrase of ‘OM Tat Sat’ and which in some other Yoga scriptures (like of Hath Yoga and Raja Yoga texts) it is also addressed as Shuddha Chetan Tattva (afflictionless conscious element or in other words, supreme consciousness element) …
- Omkar … This is the universal symbol of Brahman, and thus its symbol (ॐ) is the Brahma Lingam … This is the end realization of Brahman as far as the Linga (or symbol) of Brahman is concerned and due to this reason, the sound of OM (AUM) is also the end state of self-realization of Sabda Brahman (i.e. Brahman as sound) …
- The end state of this self-realization is what was told by sages of Atharvaveda as “Ayam Atma Brahma” …
- And even when this stage of self-realization is after Shunya Samadhi, yet it’s path can open up from Shunya Samadhi …
Primordial and self-manifested nature of zero … Mathematical symbol of Zero …
As a matter of fact and basis the self-cognized knowledge of absorption in zero (Shunya Samadhi), following is what stands out as a fact …
- The primordial nature of zero, which denotes that state of zero that was prior to the origination of Makers Makings, is utterly undefined …
- And yet that Zero is analyzable … But that analysis of Zeroness is only possible after exiting out of Shunya Samadhi and not whilst the Yogi is still stationed within that Shunya Samadhi … This is why the self-manifested nature of zero, which we can analyze whilst we are resting within the macrocosmic creation, is decipherable, analyzable and symbolizable …
Thus, basis above … The mathematical symbol of Zero denotes the above stated latter condition and not the former …
Any sensible mathematician who has analyzed zero deeply, would agree with whatever is written here by this little student, that Zero still has something which they think, is unknown … And this thought itself is the base of what is told here because zero has always had two aspects which are as follows …
- Primordial aspect … This is known only by Samadhi (Yogic Absorption) …
- Self-manifested aspect … This is to which mathematics relates …
- And within the present Brahma Kalpa (i.e. the present daytime of Brahma, which has a time span of 4.32 billion human solar years, as per the middle unitary value of time, that has ever been used in all Vedic calculations) the original knowledge of former and latter was also distributed to this world, by a Vedic sage, who had firstly accomplished this Shunya Samadhi during the time span when Swayambhu Manvantara was underway (i.e. Manvantara of Swayambhu Manu) and whilst that sage was a student of Swayambhu Manu (first man of this Kalpa, who as such was the mind born son of creator) … And due to his accomplishment, his Gurudeva Swayambhu Manu, had renamed that sage as Ganit (which means divine mathematics) … I was that sage who came to be known as Maharishi Ganit (Supreme sage of divinity of mathematics) and also as Ganitacharya (i.e. the teacher of divine mathematics or in other words, the teacher of mathematics of creator and the creator’s creation and thus, he was also the original distributor of the knowledge of Makers Makings, which had self-originated out of the zero itself) …
Zero is defined yet essentially undefined …
- In its observable state, zero is definitely a defined entity … Observable state of zero, is as its state of being the originator of allness …
- Yet in its primordial state, which itself was prior to the original origination of macrocosm and microcosm’s, zero remains as an undefined yet a self-realizable entity … This is due to the earlier discussed fact, that in its primordial state, zero only relates to the primordial nature, which as such is devoid of consciousness, knowledge, I’ness, mind and Prana …
Thus, due to above …
- Zero being the original base from where numerals get manifested (or simply, zero is the originator of all numerals or microcosm’s), zero can be defined, especially when we take a ‘reference from those numerals’ … And same is from the macrocosmic point of view, where that same zero becomes as emptiness of allness or Shunya (or Shunyata or Shunya Tattva) which as such can also be defined, but this is also possible only if we take reference of a microcosm or the macrocosm (i.e. we take reference from any of the originated states or originated numerals) when trying to define zero (i.e. Shunya or Shunyata or Shunya Tattva) … And not otherwise …
- And the same zero, in its primordial state, which also was prior to the origination of any numeral (i.e. origination of any of the microcosm’s) and the entire corpus of numerals (i.e. entre macrocosm), Zero has always remained and shall always remain as an undefined entity … This is because, at this state of primordiality of the same zero (Shunya or Shunyata), since there is no reference or numeral, so the definition of that state of primordial zero, can never be arrived, except through a Yogic Samadhi … This Samadhi is of Shunya and thus it was told as Shunya Samadhi, which means as an absorption in zero or empty nature of allness and where that empty nature is only denoting that state, which was prior any numeral (i.e. any microcosm) and/or corpus of entirety of numerals (i.e. macrocosm) had even self-manifested within the supreme genius, as-ever-is of the Makers Makings …
Note: As a matter of fact, that which is prior to the origination of macrocosm (Brahmand) and microcosm’s (Pinda), primordial state of zeroness can never be defined whilst we are still resting within the macrocosm and that too, as a mere microcosm … To know such a state of primordial zero, the only way is of being absorbed into that primordial zeroness of mother nature (i.e. primordial nature) which has been named as Shunya Samadhi by those sages who had known this primordial nature (or emptiness of allness) through their direct Yogic cognitions …
Thus basis above, zero is definitely definable through mathematics i.e. the science of numerals, which also includes zero, yet in its essential primordial nature, the same zero has and shall always remain an undefined entity as far as mathematics is concerned …
And even when in its essential primordial root nature, zero remains as an undefined entity, yet that same same zero (emptiness) can definitely be known through those ways, which relate to it and which as such are of that aspect of Yoga Tantra which relates to an “Absorption in Primordial Zero (or Shunya Samadhi)” …
Principle of Zeroness … Yogic description of Zero …
That which is …
- Essentially indefinable and yet analytically defined, is zero …
- Mathematically definable, yet indefinable in its primordial state, is zero …
- Mathematically symbolizable, yet essentially devoid of symbolism, is zero …
- Root of all existent individual numerals and allness, yet devoid of its own existence, is zero …
- Free of its own existence, yet is the natural-root (i.e. root nature) of all that came into existence within the entirety of Makersmakings, is zero …
- That whose fuller-knowledge only arrives after its self-realization through an absorption in Zeroness (Shunya Samadhi) and thence a further analysis of that earlier self-realization, which itself is also possible only after coming out of ‘zero trance (Shunya Samadhi or absorption in Zero)’, is zero …
- In other self-realizations and their absorptions (Samadhi), the Yogi knows that state (of self-realization) when he (or she) is still resting within that self-realization, but in Zero (emptiness) this is not the case … That self-realization which is such, is of zero (or Shunya Tattva) …
- That which is both symbolizable and non-symbolizable, is zero … Zero is symbolizable in its self-manifested state (which itself is within the macrocosm) and the same zero is non-symbolizable in its primordial state (as was prior origination of macrocosm and each microcosm from the same primordial zeroness of state, as was of primordial nature) …
- Zero in its originally self-manifested state is the eternal macrocosm (i.e. original macrocosm or simply, the unbegun macrocosm) … And the same zero in its self-manifested-energy state, is the compressed state of energy, which in earlier topics was named as the non-lighted state of inert matter (or inertial mass) which is floating all over the place within this and every other universe … (I think these are also termed as dark matter or something like this) … And the same zero in its non-manifested and thus its beyond state, is primordial nature, the playground for self-manifestation of allness and her each part (i.e. the entire macrocosm and her each microcosm) …
- That which essentially is non-lighted, and yet it is within which all light that is present in the macrocosmic creation, is resting … Is zero …
- That in which all manifested-light eventually gets absorbed and yet after absorption, that manifested-light continues to exist as non-light from a manifestation point of view, is zero … This statement is told here, as light that gets absorbed in zero (or in other words, begins resting in union to zero), is like a non-manifest state of light (or subtle light, which can no longer be seen by naked eyes or instruments or Mahayantra) …
- That, which even though from the macrocosmic and microcosmic point of view, seems as the original-base of all, yet it neither ever was nor would it ever be, is zero … This is told so, as nobody can ever prove that zero is the base of every self-originated numeral (microcosm) and/or the base of entire corpus of self-originated numerals (macrocosm), even when it actually is (as a natural root or base of every numeral and corpus of numerals) … This is because, in its natural root (or primordial base) state, that zero is none other than primordial nature, which as such is that state, which was prior to origination of numerals or their corpuses (i.e. prior to origination of microcosm’s and macrocosm) and which cannot ever be known or defined, whilst we still exist as a numeral (i.e. microcosm) within the corpus of numerals (i.e. macrocosm) … To know something that is beyond the macrocosm, we need to rest in a state which is of sameness to that state (which is to be known), and which as such would need accomplishment of Yogic absorptions, that in Yoga Tantra is called as Shunya Samadhi … Unless Shunya Samadhi is accomplished, the aspirant cannot ever know the fact, that, the primordial nature of Zero to be none other than Primordial nature herself …
- That which is on which the entire self-manifested multi-universe stands and simultaneously, that which is only resting upon a base which is provided by another entity, is zero …
Note: That other entity which is told in above bullet point, is Shunya Brahman, who as such is the “zero which it infinite” and simultaneously also is the “infinity, which is zero” … Thus, the other entity as told in above bullet point, is “Zero infinity”, which simultaneously also is the “Infinite Zeroness” … This other entity of above bullet point, can also be termed as “Shunya Anantah” and also as “Anant Shunyah” … This discussion is already taken up in an earlier topic of “As IT self expressed ITself” and it would be also be furthered in the next two topics of this part of the text, which primarily relates to Zero and Infinity …
- Thus, basis above we can also say … That which is the root of all self-originations (of the entire macrocosm and its each microcosm) and which itself is not rooted in itself, is Zero … This is because the root of Zero is another entity, which as such is Shunya Brahman … Shunya Brahman is known through Asamprajnita Samadhi … And that same Shunya Brahman is also addressed as Sriman Naaraayana (in Vaishnava texts of Vedic lore), Sadashiva (in Shaiva texts of Vedic lore), Bhagwan Vishvakarman (in Vedas) … And the divinity of Shunya Brahman, is the one who is addressed as Maa Adi Parashakti (within the Shakta, Shaiva and many other lore’s that relate to the pluralistic yet monist ways of Vedas) …
- Thus, basis above, Zero can never be known through mathematics, even when it has been symbolized in mathematics as the endless circle …
So, now we shall proceed to the next part of this discussion, which as such is of Infinity, which is denoting the absolute being (Parabrahman) …
Principle of Infinity …
This phrase of ‘Principle of infinity’, is utterly absurd and thus, it essentially is incorrect …
How can the infinite, which essentially is the eternal undefined, be having something like a principle …
Eternal is that which is beyond principles, process of these principles and also beyond all laws of the macrocosmic creation (including the divine worlds) …
Thus, that which is beyond principles, their process and laws … Is infinity …
And yet that infinite being omnipresent, is also the pervader and enveloper of the entire macrocosmic creation (including the divine worlds) …
Infinity is that which …
- Is self realizable, yet indescribable …
- Is knowable, yet there are no words to tell about it … This is as infinity is soundless (devoid of sound or words of languages) …
- Is omnipresent, yet mind does not know it …
- Is omniscient, yet knowledge fails to reach to its fullness …
- Is omnicompetent, yet Prana (one’s inner vitality or vital energy) fails to be it and thus cannot know it …
- Is utterly non-dual, yet as the detached originator (i.e. one who originates everything as its own self expression, self manifestation and self presence as the originated states and yet is detached from them) and thus, it is also as the sole, fully detached, omnific and omnifarious one …
Note: It is due to this, that Advaita Vedanta says, that the creator itself becomes the created and creation process … And since the creator is eternal, so the creation and creation process also cannot be any other than eternal entities … Thus, Brahmasutras (Vedanta) state, nature is also as eternal as the absolute being and this is even when, final liberation is beyond the aspect of nature (because final liberation, which was told as Kaivalya, is of the absolute being only and not of nature) …
Note continues: Nature is a path of evolution and liberation, but she is not the state of ‘final liberation (i.e. Kaivalya or Moksha or Kaivalya Moksha) … And on the contrary, the supreme being, is the final liberation (Kaivalya or Moksha) to which all paths proceed and yet the supreme being (or Brahman) is not the path as it remains as the eternal pathless and fully detached one, in whom all paths reside and who simultaneously resides in all paths and as their detached pervader …
- It is the non dual-finality of singularity, to which everything that is as macrocosm and microcosm, is eventually proceeding …
- Is omniparient, yet all originated states only know it as the eternal omnipresent self luminous being …
Note: The word “Self luminous” which in Sanskrit texts is told as “Swa Prakash and also told as Swayam Prakash”, does not mean that who “illumines itself or that which illumines itself through itself” … This Samskrit word “self luminous (or Swa Prakash)” actually means as “That who illumines all, and yet stays hidden within and beyond all” … This is what was told through the Vedic Mahavakya (as told in Rigveda) and as follows …
Which in simple words means …
Or in other words, this also means …
Brahman is the self luminous one … Self luminous is Brahman
Understanding Infinity …
- Infinite is the attributeless infinite absolute being (Nirgun Nirakaar Brahm) of Vedas …
- Infinity is neither definable through mathematically nor is it symbolizable … And it is also non describable through Yoga Tantra … This is because to fully describe the entirety of infinite, whilst we still are resting within our non-infinite microcosmic body, is an utter impossibility …
- The closest to infinity that can be self-realized, whilst we are still resting in our state as a non-infinite microcosmic physical body, is the macrocosmic creation (macrocosm or Makers Makings) …
- And even when Infinity is indescribable in its fullness, yet that same infinity is definitely realizable, but only through “Nirvikalpa Samadhi (i.e. the state of absorption into the perfectly non-dual eternal absolute being)” …
Note: To define something, some instrument which is of sameness to that state (which is to be defined) must be available to us … And since no such instrument is available within our physical body, except our own innermost essence, which itself is the attributeless infinite (Brahman), so infinity remains as the undefined and undescribed, but ‘only’ as far as its fullness of state is concerned …
Note continues: Thus, as far as its fullness, wholeness and completeness is concerned, infinity remains an undefined entity … This is how it has been right from timeless eternity that has already passed till now and so shall it also be until the fathomless eternity that still remains pending of the supreme genius, that itself is of the Makers Makings …
- As was told earlier and even when above is true, Infinity is definitely self-realizable, but only through the attainment (accomplishment) of Nirvikalpa Samadhi …
- And even when it definitely is self-realizable through the path of Samadhi, but yet to fully describe that self-realization, has always remained as an impossibility … And so shall it be in any of the triple times …
Note: This impossibility is due to the fact that prior to attainment of Nirvikalpa Samadhi, which itself is the Samadhi (or absorption) in the non-dual absolute being (i.e. Brahm), all of those dual aspects which are all that are available as instruments whilst we still are resting in the macrocosmic creation, hold no capability to fully describe the the non-dual state of infinity in its fullness, wholeness and completeness … The non-dual state of infinity, is what Nirguna Nirakara Brahman (attributeless infinite being) of Vedas, actually means …
Final note for this part of discussion:
That to whom everything is proceeding, itself is that who is beyond everything that is proceeding to it …
If this was not the case, then everything would have already merged to it …
How can that which is beyond all that is ever known or imagined as beyond, be described through instruments that are not having the same caliber as the one who is to be described …
And thus, the fact ever remains, that infinite has never been and nor can it ever be described, except through some references as have been told by Vedic sages … These references came to be known as Vedic Mahavakya (Vedic great statements) … However these Mahavakya (of Vedas) only refer to IT (i.e. they point to IT), but have never described it … Fully, wholly and completely …
Self knowledge of Infinite …
To know the infinite, the first step is to know the macrocosm, which itself is within you and where that inner macrocosm is in a subtle impressional state (Sookshma Samskarik Awastha of Brahmand) … This knowledge is what was told in Yajurveda and as follows …
Yatha Pinde Tatha Brahmande, Yatha Brahmande Tatha Pinde
Which means as follows …
As is microcosm So is macrocosm, As is the macrocosm So is each microcosm
And from this stage, proceed to know the infinite which permeates and envelopes that earlier self-realization as is told in above Vedic great statement … Any other path of knowing the infinite, would either yield no results or would yield partial results …
And the finality of this self-realization itself is what was told by Vedic sages through the great statement (or a Mahavakya) of Atharvaveda, as follows …
Which subtly also refers to the fact, that …
This Is That … This (Atman) is That (Brahman) … Atman is Brahman
Symbolization of Infinity …
Infinity has ever-remained and shall ever-remain as the eternal un-symbolized …
How can you symbolize that which is …
- Utterly indefinable, so far as its fullness, wholeness and completeness is concerned …
- Utterly indescribable, so far as its fullness, wholeness and completeness is concerned …
- Is omnipresent in its absolute nature … Since it is omnipresent, which means that which is present within and also beyond the macrocosm and each microcosm, so how would you symbolize its ‘that-part’ which relates to those states that are beyond the macrocosm and that too, whilst utilizing those instruments that eventually relate to the limitations of the macrocosmic aspects …
Thus due to above, the mathematical symbol of infinity, is not denoting infinity … The mathematical symbol of infinity is in fact is denoting the same Shunya Brahman who is present as a perfect non-dual union of zero and infinite … Shunya Brahman means as the ‘zero which is infinite’ and which simultaneously also is the ‘infinite which itself is zero’ and within which the ‘primordial zero (or primordial nature, as discussed in this topic)’ eventually rests …
This zero infinite, which itself is the infinite zero is what would be discussed in the next topics of this series of topics on Infinity and Zero … But these would only be Yogic discussions, even when we may refer to mathematics …
Discussions Continue …