Zero infinity, Zero is infinite, Shunya Ananta

Here we shall discuss the zero infinity or Shunya Ananta … This is the state where Zero is Infinite, so this also is as Zero Infinite and as Infiniteness of Zero or Infinite nature of zero … This is the state where Prakriti is Purusha, as is within their non-dual union and where that union is initiated by Prakriti and not by Purusha, both of who are present within and beyond that Yogi’s microcosm … Thus, this is also the state, where Shakti is Shiva and that too where this union (as is of Shiva and Shakti) also happens within the tiny microcosmic physical body of that Yogi … This is the state where the primordial nature is the absolute being (i.e. Mool Prakriti or Primordial nature or primordial zeroness sees itself as the infinite being or Brahman) …

This is where Shakti leads and Shiva follows … This means the stage where divinity leads the union and the divine follows her … And the end result of this state, is of Shunya Anantah (or the Zero Infinite or Infiniteness of Zero) …

This is the first stage of Asamprajnita Samadhi and where the realization is of the zero, which itself is infinite (or Shunya Ananta) …

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

Sadashiva … The fullness principle … The supreme guru … Paramguru … The eternal Shiva … Panch Mukha Shiva … Five faces of Shiva … The eternal auspiciousness … Viraat Parabrahman (of Raja Yoga part of Shaiva Lore) … The eternal auspicious principle … Kalyankari Siddhant … Panch Mukha Sadashiva … The root of principle of allness (or in other words, the root of Allness principle and the root of Unity principle) … Five faces of Sadashiva …
Sriman Naaraayana … The eternal guide … Sanatan Gurudeva … Sarveshvara or Lord of all …
Panch Brahma … Five aspects of creator deity, Brahma … Five faces of Brahma … Five Brahmas …
Bhagwan Vishvakarman … Divine architect of allness and her each part …
Viraat Parabrahman Sadashiva … The Macrocosmic, omnipresent state of Sadashiva and that too, as the original attributed formless (Sagun Nirakaar) state of innermost essence (or Atman) …
The divinity of this state is none other than Adi Parashakti, the divinity of Paramguru Sadashiva …
And this is also the state which is addressed as Shunyata within the Buddhist Tantra, but only where they state, that, emptiness (Shunya) itself is the Infinite (Ananta), from which everything self-originates …

Those who through their direct cognitions, know above stated facts, also know the formless state of mother nature (Prakriti) when she is in her fullness of union to the attributed formless state (Saguna Nirakara Awastha or that which has attributes and is formless) of the supreme being (Parambrahma or simply, Purusha) …

And those aspirants who have known all above through their direct meditative cognitions, also know that Prakriti is naught but a fullness, wholeness and completeness of self-expression, self-manifestation and self-presence of the ever-same attributeless infinite being (Brahman or simply Purusha) who self expresses ITself as the eternally-changeful Prakriti … And such ones also know, that the root of nature (or primordial nature) is naught but self-originated (actually self-emanated) out of Shunya Brahman (i.e. zero which is infinite and simultaneously, the infinite which itself is zero) …

Thus, such one’s also know, that within the innermost core of the ever-changeful Prakriti, lies the ever-same Purusha and due to this knowledge, such ones also know, that Prakriti itself is the path to self-realization of Purusha …

The Vedic sages had known this fact and thus there are so many instances in Vedic lore, where Vedic sages had meditated upon aspects of mother nature (Maa Prakriti) so as to self-realize the attributeless infinite absolute being (Parabrahman or simply, self luminous Purusha) …

Note 1: Contrary to whatever is believed about the self luminous absolute being and whatever is interpreted about the Rigveda Mahavakya of Prajnanam Brahma, which in simple English means as the being who is Self luminous is Brahman (Absolute being), that self-luminous which is also stated as Swa Prakash (and also as Swayam Prakash) is “only and only” that which illumines all, and yet it stays hidden within and beyond all … And this is even when, all that ever is, is only and only illumined by the self-luminous … That self luminous being, is the Atman, which itself is Brahman …

Note 1 continues: And further to above … From the point of view of the self-realization of the self-luminous, unless you self-realize it as your own innermost essence (Atma), you can never self-realize it as your own fullness, no matter what you may believe about your path (text) or its deity … And once self-realized as your own innermost essence (Atman), you also find that it illumines all, which also includes itself …

Note 1 continues: Thus is the difference in self-realization of the self-luminous being as told in Rigveda, via the Gyan Marg (Gyan Yoga or path of knowledge) and the Raja Yoga (path of direct cognition, which as such denotes that stage, where one is face to face with the self-realized state and simultaneously one also is in non-dual oneness with that self-realized state) … Thus, as far as Swayam Prakash (self luminous) is concerned, some say as what was told in the first paragraph and some other say as is told in the second paragraph of this note …

Such aspirants also know that Prakriti itself is the supreme divinity, primary and primordial messenger and the sole-eternal consort of the attributeless infinite absolute being (Nirguna Nirakara Brahman) …

Continuing further …

This mathematical discussion is the second amongst this series of topics on Zero and Infinity and the first amongst the same mathematical discussion upon topics on the “zero infinite, which itself is the Infinite zero” … But this discussion is from the point of view of the root of all systems, including systems of mathematics … This root is none other than of Yoga Tantra …

In this topic, we shall be restricting ourselves to that part of divine mathematics which directly relates to innermost knowledge of Zero (Emptiness or voidness or Shunya or Shunya Tattva) and which also implicitly infers to attributeless infinite supreme being (Para Brahman) …

Thus, in this topic, except for a few references that are beyond mathematics, we shall mostly be restricting ourselves to that part of divinity of mathematics, which is only self-realized through the “root of all knowledge systems” … This root is of Yoga and Tantra …

And in this topic we shall also be subtly discussing the self-realizations which relate to the root of the mathematical aspects of this discussion and where those Yogic self-realizations became the basis of whatever we know as mathematics, that itself rests in-between the knowledge of zero and the infinite …

So, this topic is rooted in and thus is primarily discussed from a Yogic point of view … And this is even when it may not seem so at some stages of our discussions …

This topic is continuing from the previous one that had the header of “Principle of Zero and Principle of Infinity” …

Shunya Ananta, Anant Shunya … Zero, Infinite, Zero Infinite & Infinite Zero is a part of Manuvada …

With the divine blessings of my Gurudeva, Swayambhu Manu, I had distributed this knowledge to the triple worlds … This distribution of knowledge of zero and infinite was during Swayambhu Manvantara (the Manvantara of Swayambhu Manu, about 1.96+ billion years ago) when I was a mere inconsequential student of Gurudeva Swayambhu Manu … And this is how I still remain …

Swayambhu Manu was the mind born son of creator deity (Pitamah Brahma) and he also was the first human of this entire Brahma Kalpa … Brahma Kalpa means, one day of creator deity (Brahma) or simply one Kalpa, and it has a time span of 4.32 billion human solar years, as per middle time units of precession of equinoxes) …

And it was due to the direct cognition of this knowledge and thence a further distribution of it in the triple realms, that, my Gurudeva of that time (i.e. Swayambhu Manu Maharaaj) had named me as Ganit, which means “divine mathematics” and and it also means as the “self-knower of divine mathematics” and who later on came to be addressed as Ganitacharya (teacher of divine mathematics or subtle mathematics) by his students and was also addressed as Maharishi Ganit (Great sage Ganit) by his equals and superiors …

So, due to this reason, this knowledge is due to the blessings of and thus is only of Swayambhu Manu, my first Gurudeva of my first incarnation within this currently underway Kalpa of Brahma …

The Vedic connotation (Upadhi) of Maharishi is only rendered to that sage, who as a minimum, complies to the following and this itself is in addition to and supplemental to whatever was told earlier on in this text …

Being a follower of Manu, so this is a part of vast aspects of Manuvada …
Being an originator of something (like a path or knowledge or system or all these) that assists within the evolutionary process and continues to do so, until ones final liberation (Kaivalya Moksha) …
And where that something (like a path or knowledge or system or all these) which is rendered by that sage, is also as a root knowledge and not as a subsidiary or branch of any of the knowledge systems …
And where the root of that knowledge is Yogic and the finality of that knowledge is of self-realization and realization of allness, in addition to the realization of the root of allness …
And also where the finality of that knowledge is as a minimum based upon equanimity of allness, ever-non-changeful nature of corpus of allness and which is even when ever changeful state of parts of allness is maintained … This is what leads to union of aspects of Prakriti and Purusha (i.e. and which leads to reference of the fact, that ‘divinity is divine (Prakriti is Purusha, Devi is Deva, Shakti is Shiva, etc., etc.)’, ‘microcosm is macrocosm (Pinda is Brahmand)’ and where the finality itself the one that is told as ‘Atma is Brahma’ …

If I were to explain from a Yogic aspect of mathematics and as far as the relation of zero to infinity as is within their unioned state of zero infinite, is concerned and which itself is infinite zero, then I can state as follows …

Just as sunlight can never be separated from the sun … So is how all below stated aspects remain inseparable from each other (i.e. they always remain in their non-dual union to one another) …

Microcosm can never be separated from the macrocosm …
Divinity can never be separated from divine …
Shakti can never be separated from Shiva …
Prakriti can never be separated from Purusha …
Primordial mother nature can never be separated from the absolute being (Parabrahman) …
And on similar lines, zero which denotes primordial nature also cannot be separated from the supreme being who itself is the undefined infinite …

The root source of knowledge of mathematics is Yoga Tantra only … And in this series of topics, this fact shall be proved in extremely subtle, Yogic root ways which only lead to the finality of wisdom as is told in Vedas, by different sages and across different times …

This discussion is upon that aspect of divinity of mathematics, which leads to one’s final liberation (Kaivalya or Moksha) and just as is self-realized during inward meditations (Sadhna) and the later stage of variety of aspects of absorptions (Samadhi) …

Thus, since the source of this self-realized knowledge, is Samadhi, so due to this reason, those rare (very few) aspirants who already are resting in their evolutionary ripeness and rightness to enter into Samadhi, would definitely be assisted by this knowledge …

As far as the need for prior understanding of the state of Samadhi which relates to zero (Shunya), Infinite (Ananta) and Shunya Brahman (Zero infinite, which itself is infinite zero) stands, this shall be a base, just as it has ever been, even when this was neither explicitly told so in Yogic texts, nor would it explicitly be told so in this text …

But this also means, that those who are not resting within their ripeness and rightness of evolutionary standing (as must be for attainment of Samadhi) would not be assisted by whatever it discussed in this and the other topics of this text, including currently discussed the series of topics on Infinity and Zero …

Samadhi and knowledge of Zero Infinite (Shunya Anantah) …

Be calm to know the macrocosm which exists within your tiny microcosm …

And then know that the macrocosm (Brahmand) which is within your microcosm, to be the same macrocosm, within which you rest in your microcosmic state (physical vehicled state of this realm or even the subtle vehicled state that you would be holding when you enter into the higher or subtle realms) …

This would ultimately lead to a self-realization that your microcosm is macrocosm (i.e. Pinda is Brahmand) …

That macrocosm which is within you, is in a subtle impressional state (Sookshma Samskarik Awastha) and where that Sookshma Samskara (subtle impression) itself is the original impressional macrocosm (Prathamik Samskarik Brahmand) which has self-originated due to the “divinity of desire (Ichha Shakti)” of Pitamah Brahma (grandfather and creator, as told in Vedas) … And where Brahma had also self-originated from the Sadyojata face of Sadashiva, due to which Brahma is a self-manifested being, and thus, he is also addressed as Swayambhu (self-born), just like Rudra Deva also is addressed …

Then from this stage, continue in that calm to further know the ‘I’ that is within … And then as a next stage of this self-realization, also know, that this “I” that is within you, is the same “I” which is beyond your tiny microcosm …

Thus, this is the stage of self-knowledge where that self-realized “I” within your microcosm, would be seen to be the same as the “I” that is also extending beyond the entire macrocosm, within which you reside at the time of this self-realization … That “I” is your Atman, who itself is the absolute being (Parabrahman) and which even when is self-realized to be present within you and is as your own innermost essence (Atma), yet it also is the same “I” which is as the innermost essence of allness (Para Brahman) …

This leads to the self-realization of unity of Atma and Brahma, such that they are also found to be one and the same Atman, who itself is Brahman …

Thus, the aspirant would further self-realize, that Atma is Brahma (or Atman is Brahman) and where that Brahman is also found to be resting within all aspects which were discussed in an earlier topic of “As IT eventually became” and this is even when the finality of Brahman is only as the attributeless infinite absolute being (Nirgun Nirakaar Brahm) as is told in Vedas and as was discussed in an earlier topic of “As IT originally was” …

Once this is self-realized, then only does that aspirant (Yogi) know that everything, right from each microcosm and the entire macrocosm, is naught but a non-dual self-expression, self-manifestation and self-presence of the ever-same attributeless infinite being (Nirgun Nirakara Brahma) …

And simultaneously, that aspirant also self-realizes, that from the point of view of the non-dual and thus attributeless expresser of allness (i.e. Nirguna Brahman), this self-expression is non-dual, as it is of the ever-same Nirgun Brahma only … But yet, from the point of view of the self-expressed states (i.e. Pinda and Brahmand or in other words, all the varieties of microcosmic states and the singular macrocosm), the same self-expression is dual in its nature …

Thus, the aspirant self-realizes, that, the expresser of allness (Brahman) is non-dual and yet its own self-expression (all microcosms and macrocosm) is dual (due to the macrocosm and microcosm being ever changeful) …

This leads to the self-realization, that from the point of view of the self-expressed states, whatever is apparent as ‘microcosm and macrocosm’, is not real and thus is like a dream of the creator (Brahma) … Thus, Vedas have stated that the macrocosm is naught but the creators timeless and endless dream …

And even when above is true, yet from the point of view of the self-expresser (Param Brahma), whatever is self-originated as anything (like the macrocosm or microcosm’s), is utterly non-dual because the self-expressed (microcosm’s and macrocosm or Pinda and Brahmand) have ever remained as an intrinsic partless-part of its self-expresser (Param Brahma or Brahman) … This is also one of the facts that was told by Vedic sages as follows …

Sarvam Khalvidam Brahma

Which means …

Everything is Brahman … Brahman is all that is … Allness verily is Brahman

Thus, this Vedic statement also proves that the sage who had told it, was actually stationed in Brahman or else this truth couldn’t have been told …

Note 2: The word calm as was used earlier, is not limited to your brain, it also has other aspects, like your mind (Manas), your knowledge (Buddhi or Vijyana), I’ness (Ahamkara), consciousness orb (Chitta), vitality (Prana), Indriya (subtle organs or sensory perceptions), etc. …

Note 2 continues: As also a fact, that unless you get out of your perception of being something, none of above or below discussions can ever be self-realized … This is due to the fact, that, prior you know the ‘I’ within, you shall also have to appreciate and rest in the fact, that, the “you that you know as you, and who is apparent as you (i.e. you, the individual) is the one and only eternal zero” … This self-realization through Shunya Samadhi … Thus, Shunya Samadhi remains the base state of accomplishment as far as this discussion stands from a Yogic yet mathematical explained point of view …

Note 3: Even when some part of this discussion (of this Note 3) relates to the further topic on Principle of Infinite Zero (Anant Shunyah), but it still is told here, so as to complete this part of the discussion on zero infinite (Shunya Ananta) …

Note 3 continues: Whilst that Yogi resides in the Zeroness (Shunya) that is arrived at by him (or her) and which itself is through the accomplishment of Shunya Samadhi (Absorption in Zero or absorption in emptiness) and then that Yogi subtly observes the Zeroness (voidness) in which his (or her) consciousness rests at that time, then is the stage arrived where that Yogi sees that Zero to be holding an “infinite number of zeros” within it and yet that zero is still visible as a zero (empty nature) only …

Note 3 continues: This is the stage of direct cognition of Infinite nature of zero (or Infiniteness of Zero or Zero infinite or Shunya Anantah) … This is why some sects of Buddhist lore state, that emptiness (Zeroness) is not empty in its innermost core … It in fact is full …

Note 3 continues: And as a matter of fact, fullness (or wholeness or completeness) is one of the aspects that are utilized to describe the infinite being, who is also addressed as the attributeless infinite (Nirguna Nirakara) in Vedas …

Note 3 continues: And when that Yogi, who is resting in Shunya Ananta (Zero Infinite), further observes the real nature of that “Infinite state of Zero” that is realized by him (or her), then it would be found that it really is none other than the same-Zero which was utilized as the base of the currently discussed realization …

Note 3 continues: This leads to the self-realization of Zeroness of Infinity, which as such is of a condition where the inner nature of that self-realized Infinite nature of zero, is found to be none other than Zero itself … Thus, after whatever is discussed in this entire topic of Zero and Infinite, the end self-realization must always be of Zeroness of Infinity (or Zero nature of infinity or Anant Shunyah) …

Note 3 continues: Please note carefully … And as a matter of fact, the reverse of above stated path of self-realization is also possible, but that reverse path would only be posing a much higher peril for any Yogi (who follows the path that is reverse of whatever is told here) and I tell this by my experience and not any bookish nonsense …

Note 4: Thus basis above (Note 3) … That Yogi, who self-realizes his (or her) own inner zeroness (through Shunya Samadhi) also realizes the infiniteness of that pinpointed state of zeroness (as is seen in Shunya Samadhi) and this is what leads to a direct stage of self-realization of Shunya Anantah … Due to this reason, self-attained knowledge of Zero Infinite is always passing through the earlier stage of self-realization, that itself is of Zero (Emptiness) …

Note 4 continues: And the further self-attainment of knowledge of Zeroness of infinity (Anant Shunya), is only after the Zero Infinite is already self-realized … Thus is the path of self-realization which passes through the self-realization of Zero (Shunya Tattva or Shunya), then the Infiniteness of Zero (or Shunya Anantah) and then the Zeroness of Infinity (Anant Shunya) …

Note 4 continues: Those aspirants who know these three, are the ones who know Shunya Brahman (i.e. zero infinite who itself is the infinite zero) and who as such is the first self-expression of Brahman, that itself was prior to the stage which relates to the origination of the macrocosmic part of the Maker’s Makings …

Note 4 continues: Above statement is told here because of the fact, that, there is also a beyond-part of the supreme genius that itself is of the Makers Makings, which was prior to what we know as Makersmakings and that beyond-part is only as a self-expression of the supreme being (Parambrahma) and thus this beyond-part also denotes a stage, which was prior to the origination of the macrocosm (which we know as the subtle and gross macrocosm) …

Note 4 continues: This is the path of Shunya Anantah or in other words, that Zero which by itself is the infinite in its finality … This stage also becomes the base for a further self-realization of “Anant Shunyah”, which means as that infinite, who itself is the zero in its innermost core (primordial state) …

Note 4 continues: These direct cognitions further renders the following self-realizations …

The finality of Zero is Infinite …
The root of self-realization of zeroness of allness and a further stage of attainment of self-realization of Infinity that is permeating and enveloping allness, is zero …
Thus, zero (Shunya) is the root of the path of Yoga and due to this reason, absorption in zeroness of allness (i.e. emptiness of allness or Sarva Shunya) which as such is called as Shunya Samadhi (absorption in voidness) is the base of path of Yogic Samadhi (i.e. Yogic absorption) …
And the same is also applicable to each numeral, which has only self-manifested out of the same primordial zero (primordial nature or Shunyata) and has always been evolving so as to proceed to the ever-same finality, which itself is infinite (Brahman or Purusha) …
There has never been any numeral (microcosm or aspirant) whose evolutionary process has deviated from whatever is told here … And this statement is irrespective of the paths that various numerals (microcosm or aspirant) may take at various stages of their respective evolutionary progress and during any of the stages of progress of the triple times … This is because the end result is always the same infinite and the root of this path has always been the same zero …

Further self-realizations when resting within Shunya Anantah …

Thus that Yogi knows, the root of allness is zero (i.e. empty nature of allness is self-realized as the root state) and yet that Yogi knows, that the zero itself rests in its own infinite nature, which itself is the finality of zero …

Thus that Yogi also knows the fact, that the primordial state of nature is of zeroness of allness (voidness of allness) … And that Yogi also knows that what he (or she) has self-realized as primordial state of nature, is naught but pristine-divinity (Shakti or energy) of the absolute being (Para Brahman) which as such was further manifested as the non-lighted state of Inertial mass (Inert matter) …

And it is due to this reason, that Yogi knows that the primordial state of mother nature (Maa Prakriti) which as such is omnipresent energy (Sarva Vyapt Shakti) is the one who gets concentrated at various (actually, countless) points in the macrocosmic creation so as to get manifested as inert matter (Inertial mass), from which all the states of macrocosmic creation are self-manifested … All all this leads to a further self-realization which could be told as follows …

Matter in its original subtle state, is energy in form of macrocosmic vitality

Within its originality, macrocosmic vitality or energy, is none other than Prana

Original state of Prana, is neither present nor manifested and thus is Avyakta

Energy or macrocosmic vitality in its gross manifested (physical) state, is matter

Matter originates from compacted energy, only to evolve back to same energy

Thus the finality of matter, is also the same macrocosmic vitality or Prana

Thus the Yogi self-realizes, the inter convertibility of matter and energy

And since energy in the state of macrocosmic vitality, which as such is the root of allness, is neither originated, nor destroyable and thus is eternal, so that yogi self-realizes the following about the macrocosm and each microcosm …

Allness and her each part is eternal in its root and yet apparent as opposite in its originated ever-changeful cyclic state of existence …
The eternal is only Brahman, who is omnipresent and thus the Yogi knows, that, eventually, everything, everywhere and everyone is naught but Brahman in their finality … Thus, macrocosmic vitality is none other than ‘Brahm Shakti (i.e. divinity of Brahman or Shakti of Brahman)’ …
All above stated knowledge becomes the path of attainment of state which Vedic sages had subtly referred to as being a Pranatma … That Yogi who self-know what is told here, is thus none other than a Prana Atma, which as such was discussed in an earlier topic of “Types, aspects and path of Mukti”, which as such is a topic that was told within the series of discussions upon Hridayakasha Garbha Tantra …
And further to above … The essence of Vedic statement Prana Brahma (or Prana is the direct self-expression of the Absolute being and which also means Prana is the Absolute being) is thus self-realized by that Yogi … Such a Yogi’s ‘vital air sheath (Pranamaya Kosha)’ is thus seen to be none other than ‘Brahman Shakti (divinity of Brahman or Adi Para Shakti)’ by that Yogi …
And yet that Yogi also knows, that everything that is told here, is none other than the same primordial nature (or root nature or Mool Prakriti), who as such is the original vitality of Makers Makings from whom everything gets self-originated and thus, she herself is the mother of allness … And who (i.e. root nature or Mool Prakriti) is also enveloped by darkness (actually non-lightness) so those who are not evolutionarily ready to know her, would never be able to know her in her fullness and as the omnipresent, omnipotent and thus her state as the fullness of eternal supreme glory of Brahman …
The word, ‘eternal’ is stated here for mother primordial nature (or Mool Prakriti) because of the fact that primordial is beyond time and is also beyond the eternal progress of time, which itself is within its eternal cycles (or Kaalchakra) …
That which is eternal is also beyond all stages which come in the purviews of “being created or destroyed” … And since mother nature in her own root of primordial state of energy of zero (Shunya Shakti) is eternal, so she can neither be created nor can she ever be destroyed … Thus, Vedic sages had used the term of “original and fullness of self-expression of Brahman”, so as to describe her in her primordial state (i.e. Mool Awastha) …
And since this primordial state of mother nature (Maa Prakriti) which as such is energy only and which itself is the root of all that ever is or could ever be originated within the macrocosmic creation, and which is eternal and thus is beyond origination and destruction, so due to this reason, the Vedic sages had also told that nature is also as eternal as the absolute being … And this statement was even said so, when the same Vedic sages had also told, that, this is so even when “nature is not denoting the finality of liberation (Kaivalya Moksha, which means a full, final and permanent isolation from allness and her each part)” …
And even when nature is not denoting the finality of liberation (i.e. Keval or Kaivalya), yet nature is definitely an intrinsic part of the path of liberation (Path of Mukti) … Thus, basis this, nature is eternal, without origin and end, which also makes her indestructible and thus invincible in her root or primordial state of being the fullness of self-expressed energy state of Brahman (Absolute being), whom the Vedic sages had addressed as Durga (the Sanskrit word, Durga means, the eternally invincible one) …

Shunya Shakti is Maa Shakti as Maa Durga …

But above discussion is not the end of this discussion on Zero Infinite, so we shall now have to proceed further with this topic …

Thus, the Yogi knows through his (or her) direct-cognition that the divinity (or Shakti) of that zero and also of the finality of zero is also none other than the omnipresent pristine divinity (Shakti or energy) of the primordial nature (primordial state of mother nature) …

And thus that Yogi also knows, that, the root nature, who also is the root divinity of allness, is also the invincible mother of allness and her each part and whom the self-realized, all-realized sages had in one way or another, told as follows …

Mool Shakti Prakriti … The root divinity is the root nature

Mool Prakriti Durga … Root nature is invincible mother of all

Mool Shakti Durga … Root divinity is invincible eternal divinity

Mool Prakriti Prana … The root nature is the macrocosmic vitality

Mool Prana Durga … The root vitality is the invincible eternal divinity

Param Shakti Durga … The supreme divinity is the invincible eternal divinity

Mool Amoolah … The root is rootless … Mool (root) has no further Mool (root)

And after realization of the Infinite nature of zero, which itself was through the earlier self-realization of zero within its own root-zeroness of state, that Yogi also knows, that, he himself (or she herself) ever-was the ‘one and only zero’ within his (or her) root state and where that same Yogi, also is as the ever-same infinity within his (or her) own finality …

This is the stage of ‘initial accomplishment’ of absorption in non-lightness (or Asamprajnita state of Samadhi) …

Zero infinite and Infinite Zero … Universal path of Panch Deva …

Here we shall discuss that aspect of zero infinite (Shunya Anantah) which relates to the universal path of evolution (i.e. Utkarsh Marg) and liberation (i.e. Kaivalya or Keval or Moksha) …

Infiniteness of Zero … Vaishnava Marg … Path of the universal being …

Zeroness relates to voidness or primordial nature which even though seems to be infinite in its expanse, but still one aspect which the voidness is not, is that, it is not and cannot ever be as the sole (fully detached or Keval) state of infinite, because this fullness of detachment from allness (or Keval) is only within its attributeless Brahman (i.e. Keval is only of Nirguna Brahman) …

All that voidness can be in its finality, is as Zero Infinite (Shunya Anantah) which itself is the Infinite Zero (Anant Shunyah) …

This state is what was told in Naasadiya Sukta of Rig Veda as “Darkness enveloping Darkness” and which actually refers to the state of “non-lightness enveloping non-lightness” and which as such is denoting Shunya Brahman, who itself was as the original self-expression of the attributeless infinite absolute being (Parabrahman) in the state, that was prior to the original origination of macrocosmic creation …

And since this state (or Shunya Brahman) was also prior to the origination of the of the divine worlds (Deva Loka or Siddha Loka), so this is also why, the sage of Naasadiya Sukta has also stated his doubt regarding this aspect which relates to presence of gods within this state and prior to this state of Shunya Brahman …

And since, Shunya Brahman (i.e. Zero Infinite, who itself is the infinite zero) is also Sriman Naaraayana of Vedas, so this path of zero Infinity (Shunya Ananta) is also a Vaishnava Marg (Path of Vaishnava) …

Infiniteness of Zero … Shaiva Marg … Path of eternal auspiciousness …

Since Shunya Brahman is also the same as the one one who is addressed as Sadashiva (the eternal auspiciousness) and who has five aspects which are told as five faces of Sadashiva (or Panch Mukha Sadashiva) …

Thus, the path of Zero infinite (or infiniteness of zero) is also a Shaiva Marg …

Infiniteness of Zero … Saurya Marg … Vishvakarman Marg … Path of eternity of creation …

Since Shunya Brahman is also the same as the one one who is addressed as Bhagwan Vishvakarman (the macrocosmic architect or creator of allness) and who has five aspects, which are told as Five Brahmas (or Pancha Brahma), so this also relates to Vishvakarman Marg …

And since worship of Brahma is not allowed in Vedas, so the self-manifestation of Brahma as Hiranyagarbha (golden womb of creation) is what was related to by Vedic sages …

And since Hiranyagarbha Brahma (golden womb of creation) is present as sun (Surya Deva), so worship of Hiranyagarbha Brahma (golden womb of creation) is also done through the path of worship of sun god (Surya Deva) …

Thus, the path of Zero infinite (or infiniteness of zero) is also a Saurya Marg (path of worshippers of sun deity or simply, the sun god) … And basis above discussions, the same path also relates to Vishvakarman of Vedas …

Whether anyone worships the sun or worships Vishvakarman, these two mean the same thing only …

And where Bhagwan Vishvakarman, is also the same as what was addressed as Viraat Parabrahman Sadashiva, by some self-realized, all-realized sages of ancient times …

Infiniteness of Zero … Shakti Marg … Path of universal divinity …

When we refer to the infinite, then we only mean the undefined absolute (Brahman, Parambrahma, Parabrahman as is stated within the ancient texts) …

Thus, zeroness (primordial nature or macrocosmic voidness) leads to realization of infinity (Brahman) and at the same time, it also is from infinity that the self-origination of zeroness is seen, but via transit through an intermediary state, that itself is of Shunya Brahman …

As such, within Infiniteness of Zero (i.e. when already stationed in the zero infinite), zeroness is found to be inseparable from infinity and at the same time, even when infinity envelopes and pervades (permeates) that zeroness, yet that infinity is also seen to be detached from zeroness of allness in which the Yogi’s consciousness resides at the time of this observation …

Eternal union as is of these two, is the reason for writing this principle and where the path of this self-realization commences from root nature (Moola Prakriti or simply, Maa Prakriti) and ends in her own infinite omnipresent nature …

Thus, this topic also relates to path of Shakti Marg (or path of a Shakta or the path of universal divinity) …

Infiniteness of Zero … Ganapati Marg … Path of eternal blessings …

As per above discussions, since the end result of this path is of the final blessing of liberation (Kaivalya or Moksha), which itself is by Bhagwan Ganapati (Bhagwan Ganesha), whose Krityam is of Anugraha (blessing of finality or granting of liberation), so this path is also related to the Ganapati Bhagwan and thus is a Ganpatya Marg in its finality …

Infiniteness of zero … Path of Shunyata … Of Buddhist lore’s …

Shunya Brahman, is the zero infinite that is Infinite Zero …

This is also what the concept of Shunyata of Buddhist lore, where they say that emptiness is fullness also … Thus, Shunyata of Buddhist lore is also referring to that part of Shunya Brahman, where there is an Infiniteness of zero, and which as such is what we are currently discussing as Zero infinite (Shunya Ananta) …

Final discussion on universality of path of Infiniteness of zero …

Basis above stated facts, it is pretty clear that infiniteness of zero, which itself is the Zero Infinite (Shunya Anantah) of our current discussion and which itself is the half-part of the concept of Shunya Brahman (i.e. zero infinite, which itself is the infinite zero) and which also denotes the initial stage of accomplishment of Asamprajnita Samadhi (absorption in non-lightness) and whose original concept is very subtly told in Naasadiya Sukta of Rigveda, is the universal path …

Here we have discussed only six aspects of it, but this does not mean that the same concept of Infiniteness of zero, is not applicable to all others (other paths or other religions) … But something must also be left for aspirants to self realize themselves, so I have decided to close this discussion here itself … And move further …

Knowledge from analysis of zero infinity …

From the point of view of zeroness, infinity is its final or absolute nature, to where the entirety of Maker’s Makings is proceeding …

And from the point of view of infinity, zeroness is its own primordial nature or intrinsic nature or root nature, from where allness of Makers Makings was originated, but only after zeroness (voidness of allness of Makersmakings) had already self-emanated out of Shunya Brahman …

And basis this analysis, that itself is rooted in an earlier self-realization of Zero Infinite, the Yogi knows the following about the primordial nature (or root nature or Mool Prakriti or eternal emptiness) within which is resting the root divinity (Mool Shakti) of allness …

Since the primordial root (primordial nature) is only as a self-emanation of Shunya Brahman (i.e. Shunya Brahman emanates itself as root nature), so primordial nature (primordial zeroness) has no root of itself … So the root is eternal …
The primordial root of allness, is zero … So zero (emptiness) is everywhere in the macrocosmic creation …
The emptiness neither has a beginning nor end, as it is only as an emanation of Shunya Brahman as primordial nature (Moola Prakriti), so Moola Prakriti is eternal …
Moola Prakriti itself is the original Prakriti, from where the entire aspects of Prakriti (i.e. all other aspects of Prakriti or mother nature, which as such are of her manifested or Apra Prakriti, non manifested (or in other words, Para Prakriti) and non-manifested non-present aspects of Prakriti or Avyakta Prakriti), had self-originated, so after this self-realization, the Yogi also knows, that Prakriti in her own root state and her entirety, cannot ever be any other than the eternal root of macrocosm and each microcosm …
Thus that Yogi knows, that Mool Prakriti (root state of zeroness of nature) is also as eternal as Purusha … And since Purusha is timeless in his original origin and fathomless in his endless nature, so Mool Prakriti (root state of zeroness of nature) also cannot be any other that being timeless and fathomless as far as her origin-lessness and end-lessness are concerned …
And this is why that Yogi also comes to know the main reason for Vedic sages to say as follows …

Nature (Maa Prakriti) is also as eternal as the absolute being (Parambrahma)

This statement can only be told by that Yogi, who knows Zero Infinite as is discussed here …

Thus, basis above …

As far as the ‘principle and process of evolution’ of any microcosm (aspirant) is concerned, zeroness (macrocosmic voidness or Shunya) is the final end …
Thus, Shunya Samadhi (absorption in emptiness or voidness) also denotes the end of one’s evolutionary process …
This accomplishment (of Shunya Samadhi) relates to macrocosmic divinity (Maa Shakti) herself and thus such an aspirant is always a Shakta …
Due to this reason, accomplishment of voidness (Zeroness of allness) always leads to the stage of being a Shakta and this statement is irrespective of what path anyone may follow to attain to Shunya Samadhi …

Proceeding further …

And as far as the zeroness itself stands within the triplicity of time, infinity is its final destination …
This absorption in non-dual infinite, which as such is by an accomplishment of Nirvikalpa Samadhi (absorption in the non-dual state) also denotes exit out of allness and her each part, which itself is denoting the stage of going beyond allness itself and it further denotes the stage of entering into a “full, final and permanent isolation from allness and her each part”, which in Vedas is told as Kaivalya, Keval and also as Kaivalya Moksha and which denotes the absolute consciousness of the absolute being (Brahman) …
Due to this reason, accomplishment of infinity (fullness of allness) always leads to the stage of being a Shaiva and this statement is irrespective of what path anyone may follow to attain to Nirvikalpa Samadhi …
But the complete path from Zero to Infinity, which in turn passes through Zero infinite, that itself is the Infinite Zero, always follows through the stages, where that aspirant is also Vaishnava and, Saurya and in the end a Ganpatya … And these three, also cannot be missed out …
Thus, root is always of being a Shakta, finality is always of being a Shaiva … The path always passes through stages of being a Vaishnava and Saurya and the end state is only arrived in the path of being a Ganpatya …

And as far as the deities of above three aspects (i.e. Maa Shakti, Paramguru Shiva and Sanatan Gurudeva Sri Vishnu) stand, following is how it is …

The root divinity (Mool Shakti) is related to desires (Ichha Shakti) which itself relates to creative aspects of creator (Utpatti Krityam of Brahma) … Thus, origin is Brahma Shakti (or simply, Brahma) … This is what lead to the state where Brahma was addressed as the origin of macrocosmic lineage (Pitamah or grandfather) …
Shiva is related to the finality, which as such is of final destruction of allness or Samhara Krityam … Thus, end is Shiva … This is what led to Shiva being called as the end and this itself is what makes Shiva as Paramguru (Supreme Guru or end Guru) …
And in the middle and until everything is destined to continue within the Maker’s Makings, is the absolute preservation principle (Stithi Krityam), of Sri Vishnu … Unless this preservation is there, neither can the originated states continue to exist nor that the cyclic partial destructions which keep taking place within the macrocosm and each microcosm, be such that they can avoid their final dissolution … Thus, it is due to the preservation principle of Sri Vishnu, that eternity of existence can be maintained in its existent state and thus, if this principle is absent, then neither can origin lead to continuity of originated states nor can any cyclic refreshing of macrocosmic creation be possible (as in absence of preservation principle, the destruction principle would only destroy everything, as soon as anything originates) … Thus eternity of Maker’s Makings (aka. macrocosmic creation) is due to presence of the preservation preservation of Sri Vishnu … And due to this reason, if there is any eternal guide (eternal Guru), then he is Sri Vishnu …
And since without preservation principle (of Sri Vishnu), neither can the originated states (due to origin principle of Pitamah Brahma) continue to remain in the Maker’s Makings nor can the originated state be saved from a total annihilation (of Paramguru Shiva), so due to this reason, the Puranic sages had said, that Sri Vishnu is present in the middle of the trinity and due to this reason, whenever the trinity is depicted, Sri Vishnu is shown in their middle …
This depiction is also the proof of holding the knowledge of Zero Infinite, which itself is the Infinite Zero …

Thus, basis above, following is also a fact …

As far as evolutionary process of any aspirant is concerned, Shakti is the root path … But in this path, Shakti is as Brahm Shakti (i.e. the entirety of divinity) and still it remains rooted in the divinity of creation, that itself is as Ichha Shakti (divinity of pristine desires), and which itself is of the ‘grandfather and creator of allness (Pitamah Brahma)’ …
And as far as the finality of evolutionary process is concerned, i.e. Kaivalya (final liberation) is concerned, it relates to pure taintless and thus auspiciousness of Shiva … Thus, Shiva is its final destination …
This is why, self-realized sages had told … Shakti proceeds to Shiva … And not otherwise …
And the same also happens within the physical vehicle (actually the subtle vehicle or Sukshma Sharira) of the Yogi, where the Kundalini Shakti proceeds from the Mooladhara chakra (root chakra) that is located at the base of spine and whose deity is Brahma in his actional (or Rajoguna) red colored state and this is why the center point of Mooladhara chakra is red color (color of Rajo Guna) and this is also why Brahma is told by Puranic sages to be of a red color … And from Mooladhara chakra, as Kundalini Shakti proceeds upwards (to the top of head), then she ultimately enters into the thousand petalled lotus (Brahmarandra Chakra or Sahasrara) that is located at the top of brain and whose deity is Shiva … Thus, even the Kundalini Shakti (i.e. the aspirants inner divinity, which stays dormant until it gets activated by the aspirants Ichha Shakti, that itself relates to Brahma) starts from Brahmas chakra (Mooladhara chakra) at the base of spine, she only ends up uniting to Shiva, who is eternally residing in the Sahasrara (thousand petalled lotus of the brain) …
And this itself is the reason, why primordial zero (or Primordial nature or Maa Shakti) always proceeds to infinity (Shiva) … And where the process of proceeding of zero to infinity, itself rests in the principle of zero infinity (Shunya Ananta Siddhant) as is discussed here …

Above also means, the following …

Unless Zeroness is attained, Infinity cannot ever be self-realized …
Zeroness is of root nature (primordial nature), infinity is of the absolute being (Brahman or Paramshiva), so due to this reason, Prakriti (Shakti) herself is the most appropriate path to self realization of Brahman (Param Shiva) …

And as a matter of fact, following is also true …

To know Prakriti, know Brahmand (macrocosm) …
Fullness of Brahmand (macrocosm) can only be known, when in the inward path (i.e. the Yogi can only know the fullness of macrocosm within his own microcosm … And not out of his own microcosm) …
From the self-knowing of Brahmand, a Yogi knows Brahman (Paramshiva) …

And also, please carefully note the following as without them, there can never be a path that leads to the finality as is of the absolute being (Parambrahma or Paramshiva) …

As discussed above, the path to knowing of Brahmand itself is within the inward ways … I.e. know Brahmand which is within you, is the only path to know the fullness of Brahmand (macrocosm) at a single time and at a single point …
This is because to know the Brahmand within whose envelopes your microcosm rests, is an utter impossibility, whilst you are still resting within the macrocosm (Brahmand) and that too within your own microcosm state (aspirant) … Thus, the only way to know Brahmand, is to know it just as it is existent within yourself and where that Brahmand itself is within a subtle impressional state (Sookshma Samskarik Awastha) …
This subtle impressional state of macrocosm (or Brahmand) which itself is within a Yogi’s microcosm (physical vehicle) is the grand-parental macrocosm (Pitamah Awastha of Brahmand) …
And as a matter of fact … The path of knowing the allness of macrocosm, only opens up through the subtle impressional macrocosm (Sookshma Samskarik Brahmand) which itself is within the Yogi’s microcosm (physical vehicle) …

Now please also note this carefully …

Once the Yogi has already known the grand-parental macrocosm that itself is present within the Yogi’s microcosmic physical vehicle and is present as a subtle impressional macrocosm (Sookshma Samskarik Brahmand) and which denotes the original impressional state of the macrocosm (i.e. Prathamik Samskarik Awastha of Brahmand), there remains nothing else to know any further (so far as the knowledge of macrocosm is concerned) …
This is because, once the impressional macrocosm (Sookshma Samskarik Brahmand) is known and which denotes the grandfather state of the macrocosm, the desire to know the further (or later) originated states of macrocosm, which as such are of the parental macrocosm (i.e. subtle macrocosm or Sookshma Brahmand) and the grandchild macrocosm (i.e. physical macrocosm or Sthool Brahmand) also ends …
Once the grandfather state of macrocosm, which as such is the subtle impressional macrocosm, is known, then the need to know its offspring (parental macrocosm or subtle macrocosm) and grandchild macrocosm (physically manifested macrocosm) also ends …
And as a matter of fact, just as after knowing the source of anything (including the lineage), the need to knowing the tree of lineage ends, so does the need of knowing anything about the macrocosm also end, after knowing the grandfather state of macrocosm, which as such is like a subtle impression, that was created due to the Ichha Shakti (divinity of desires) of the creator of allness (Brahma) …

Knowledge of Shunya Ananta, Anant Shunya … Beyond Individualism …

The path of self-knowing this is starting from the ‘Zero infinite (Shunya Anantah)’ as is discussed here, also ends whenever the next stage of self-realization, that relates to Infinite Zero (Anant Shunya), is attained …

Those who would know this fact through their direct Yogic cognitions and during any of the future times, would know that this little student had told the truth …

And those who would not be having direct cognitions of whatever is discussed here, would always contradict this text, in one way or another, on one pretext or another and whilst referring the same stinking individualistic (monotheistic) scriptures, that till now have neither helped their earlier generations nor would they be helping their future generations as far as knowledge of allness of Makers Makings is concerned …

And above is also told because of the basic fact, that irrespective of what anyone may believe about individualism (monotheism), it has never been and cannot ever be the source of long lasting inner calm (within the adherent or aspirant) and outer peace (in the world) and without these, neither is any self-realization possible nor is state of entering into the path of final final liberation (Path of Kaivalya Mukti or simply, Mukti) ever possible …

As also is a matter of fact, that, in absence of availability of path of Mukti (Muktimarg), which individualism (or monotheism) can never provide, a cyclic state of chaos is what gets manifested across all ways of life of humanity, and where the source of this cyclic chaos, are adherents of individualistic systems itself …

Individualism (or monotheism) is not just related to monotheistic religions, it is also of other aspects that relate to other factors like, economic, military, security, geological, geopolitical, political, societal, cultural, textual (education), services, race, color, creed, sex, etc-etc …

This knowledge of Shunya Ananta, Anant Shunya (i.e. zero-infinite, infinite zero) is beyond individualism and individualistic systems (or monotheistic ways of life) … Through individualism, it can never be known and this statement is irrespective of which individualistic system (or greater entity) you may worship or relate to …

Zero Infinite as a path of fullness of knowledge of Maker’s Makings …

Now we shall discuss the path of acquiring fullness of knowledge of the allness of Maker’s Makings …

The allness of macrocosm includes the subtle impressional macrocosm (Sookshma Samskarik Brahmand) which itself is the grand-parental state of macrocosm, the subtle macrocosm (Sookshma Brahmand) which by itself is the parental macrocosm and the physically manifested macrocosm (Sthool Brahmand) which as such is naught but the grandchild state of the macrocosm …

Thus, those whose are restricted only to “either or both of” the physically manifested macrocosm (Sthool Brahmand) and subtle macrocosm (Sookshma Brahmand) never know the fullness of macrocosm (Brahmand) … Such ones follow the outward ways of observing the macrocosm through its various states (like our modern astronomers study the galaxies, etc.) … Such ones always remain devoid of the fullness of knowledge of Maker’s Makings …
And on the contrary, those who study the subtle impressional macrocosm (Sookshma Samskarik Brahmand) which itself is within their own microcosm (i.e. they adopt the inwardly moving path), are those who ultimately acquire fullness of knowledge of the allness of Maker’s Makings, about which Yajurveda thus states …

Yatha Pinde Tatha Brahmande, Yatha Brahmande Tatha Pinde

Which means …

As is microcosm So is macrocosm, As is the macrocosm So is each microcosm

This statement of Yajurveda denotes the non-dual union of Pinda (microcosm) and Brahmand (macrocosm) and where the Yogi who has thus known it, also knows that his (or her) Pinda is Brahmand …

Such a Yogi is also the knower of principle of Zero Infinite as is discussed here and where that knowledge is self-gained, self-attained and self-present in the Yogi and that too in the state of the entire macrocosm, which itself is resting within that Yogi’s macrocosm … Such a Yogi is like the entire macrocosm manifest in a human microcosmic state (of that Yogi) … He is the one who has accomplished Brahmand Yoga (Union to the entire macrocosm) …

And from this stage, of knowing the macrocosm which is present in the Yogi’s microcosm (Physical body), that Yogi self-understands the Vedic Mahavakya as discussed below …

Zero infinite as the path of self-realization of Ayam Atma Brahma …

And it is from this self realization that the next stage of self realization is arrived which the wise sages had told as ‘Atma is Brahma’ and which some other sages had also told as ‘Atman is Brahman’ …

But this fact is told through the Atharvaveda Mahavakya of ‘Ayam Atma Brahma’, which means as This (Atman) is That (Brahman), or simply as ‘This is That’ …

Thus, the path of this discussion on Zero infinity, eventually leads to the self-realization of the Vedic Mahavakya of ‘Ayamatma Brahma’ …

All paths lead to Zero and then zero Infinity … Zero is Infinite …

As a matter of fact … Following is how it actually proceeds …

Everything self-originates from within the zero (Shunya) and this is even when, zero was never the original state of beginning …
Everything is proceeding towards zero (Shunya Tattva), even when zero is not the final end of everything …
Zeroness (Shunyata) is a self-emanated state of Zero-infinity (Shunya Ananta) which itself is one of the two parts of the original self expression of Brahman, that is as Shunya Brahman … Shunya Brahman is zero Infinite (Shunya Ananta) which itself is the Infinite Zero (Anant Shunya) and due to this reason, zero infinite is only half of what the original self-expression of Brahman, as Shunya Brahman, actually was …
Zero (Voidness) is the first state of macrocosmic creation, because prior to this zeroness of allness (emptiness of allness), only Shunya Brahman was existent as the original self-expression of Brahman and as the original state of Makers Makings …
And since Shunya Brahman was not even a manifested state, so it cannot be termed as a part of macrocosmic creation, even when it is the original state of Maker’s Makings …
Shunya Brahman denotes the intermediary state between the Maker and it’s own supreme genius of a Making …
And on the contrary, zero denotes the original state of macrocosmic creation, and the primordial state of Maker’s Makings (as the primordial state of mother nature), who in such a state is cognized as the primordial zero itself …

Self realization of zero infinity denotes non-microcosmic state of the aspirant …

Thus, basis above …

Zero would have to be arrived at, prior exit out from the entirety of macrocosmic creation and thence enter into the original state of Makers Makings, which as such is of Shunya Brahman …
This is because of the fact, that, the path of evolution of any aspirant would have to enter into zeroness (voidness) of allness, prior that aspirant just about starts proceeding beyond the macrocosmic creation and thus enter into the original state of Makers Makings, which as such is of Shunya Brahman (i.e. the original self-expression of Brahman) …
Until an aspirant rests in Zero, that aspirant can never be termed as one who has evolved beyond the entirety of macrocosmic creation as in such a case (or not entering into primordial zeroness) that aspirants existence would only end up continuing within one or another of the four primary states of macrocosm (as we had discussed in an earlier topic of “As IT furthered itself”) …
And due to above, after going beyond zero, an aspirant can never be termed as a microcosm, because after going beyond the primordial nature (primordial state of macrocosm), and thus in absence of macrocosmic state of Maker’s Makings, the microcosm also cannot exist …
This non-existence of microcosmic state of aspirant (as earlier was whilst the aspirant was resting within the vast purviews of the macrocosm) is because, microcosm can never rest independent of the macrocosm …
Until the macrocosm remains valid for an aspirant, the aspirant rests within the macrocosm and thus also continues as a microcosm … But after the macrocosm itself becomes invalid, that aspirant also fails to be as a microcosm, which it earlier was, whilst he (or she) was resting within vast envelopes of the macrocosmic state of the Maker’s Makings (i.e. resting in any of the four primary states of the macrocosm) …
Thus, when an aspirant proceeds beyond the zero, which as such is the primordial state of Makers Makings (or original state of macrocosm which as such is of primordial nature) and thus enters into the zero infinite (Shunya Ananta) and which itself is the first aspect of self-realization within Shunya Brahman (i.e. Zero infinite, which itself is Infinite zero), that aspirant is no longer a microcosm …

As also, “almost” all paths of liberation are leading to zero (Shunya or emptiness), then to zero infinite (Shunya Ananta) and thence to the final state of self realization of Shunya Brahman, which as such is of infinite zero (Anant Shunya) … The word almost is written here, because of what is discussed below …

Atma Marg can make one escape entry into zero infinity and also Infinite zero …

And on the contrary to above discussions, if the aspirant follows the path where Atma is Brahma (i.e. drop is the ocean), then such an aspirant may or may-not enter into self-realization of Zero infinite and then the further cognition of Infinite Zero …

This is because, every aspirants Atman is Brahman, who itself is the one who had self-expressed itself as zero infinite, which itself is infinite zero … Thus, when we enter into Atma Marg, then because we are related to the one who had self-expressed allness (i.e. we are related to Brahman), right from the original self-expression as was of Shunya Brahman, so within Atma Marg, even when our consciousness would be passing through zero-infinite, which itself is infinite zero (or Shunya Brahman), we may or may not consciously self-realize it …

And since majority of Vedic sages had had the latter experience (of not consciously self realizing Shunya Brahman), so Vedas do not lay down much importance to zeroness and zero infinity, which itself is Infinite zero … And this is even when the Vedic lore definitely relates to Shunya Brahman, as far as the concept of Sriman Naaraayana, Bhagwan Vishvakarman and Sadashiva stands …

This is as, when entering into that inward path of Atma Jnana, a conscious self-realization of Shunya Brahman (Zero Infinite, which itself is Infinite Zero) can be avoided and this avoiding is even when the aspirants consciousness would definitely be passing through it (Shunya Brahman), but in an unconscious state …

As also and as we had discussed earlier on, that since self-realization of Shunya Brahman is through the Asamprajnita Samadhi (absorption in non-lightness), so within Atma Marg, even this Samadhi can be avoided … This is because, within the path of Atma Marg (i.e. Atma Gyan), the aspirant can straightaway attain to Nirvikalpa Samadhi … But for this to happen, the path of that aspirant has to be of Vedanta itself …

As also, within the Vedantic path of Atma Gyan, even Nirbija Samadhi (absorption in seedless state) can be avoided …

Vedantic path is a direct path to Nirvikalpa Samadhi, but in this path, Samprajnita Samadhi would definitely be accomplished due to the fact, that the Vedantic path is passing through the self-luminous absolute being (Swa Prakash, who itself is none other than Brahman) as is told in Rigveda Mahavakya of “Prajnanam Brahma”, which means Brahm is self-luminous (or Self luminous is Brahman or simply, Self luminous is That) …

But at the same time, irrespective of whether the self realization of Atma is Brahma is had via the intermediary self realization of Shunya Brahman or it is had directly, it really makes no difference …

This is because, when the finality is already attained, then intermediary stages hold no consequence within that final self-realization and especially when the path is of Atma Jnana (finality of Gyan Yoga) …

And at the same time, in the path of Raja Yoga, both Samprajnita Samadhi and Asamprajnita Samadhi would be passed through by the aspirant and this itself is in addition to that aspirant attaining to Nirbija Samadhi …

And further to above, within Samkhya path of Sanatana Dharma, Nirbija Samadhi can never be avoided … The same is the condition when the aspirant is following the path of Prakriti Purusha Yoga, both of who are present within the aspirant’s microcosm itself … And this is in addition to the fact, that the Nirbija Samadhi also cannot be avoided when the aspirant is following the path of Shakti Shiva Yoga, both of who are also present within the aspirants microcosm …

Zero Infinity is beyond cycles of dimensions …

Since Zero infinite is denoting that state, which is further than the multi-universal macrocosmic creation, so Zero infinity is beyond the cycles of the four primary dimensions (Chatush Ayaam) as was discussed within the earlier series of topics on cycle of time (or Kaalchakra) …

Thus, basis above, Zero Infinite is also beyond the following …

Akashchakra … Cycle of expansions and contractions of space within the microcosm and where the term microcosm denotes every microcosm right from the largest microcosm as is a universe and until the smallest one (an atom or cell) …
Dishachakra … Cycles of directions or paths of evolution or ways of life …
Dashachakra … Cycles of states of existence, including all existence of any microcosm within any of the states of Maker’s Makings, like divine worlds (Deva Loka) or Siddha worlds (Siddha Loka), subtle realms of existence (Sookshma Loka) and physical worlds (Sthool Loka) that ever are within the Chatur Dus Bhuvanatmak Brahmand (14 levels of Maker’s Makings) …
Kaalchakra … Cycles of time or the eternal wheel of time …

That which is beyond these primary four cycles of dimensions, is thus also beyond all other aspects of any of cycles of any other dimension … This is because, these four are the four primary cycles of dimensions …

Absence of cyclic nature of dimensions in Zero Infinity …

Infinity and Zero have nothing like a cyclic nature, as these are free of suchness … The same is also applicable to Zero Infinite (Shunya Ananta), which itself is the Infinite Zero (Anant Shunya) and which has been termed as Shunya Brahman …

On the contrary, dimensions have a cyclic nature (as was discussed earlier on) …

Due to this reason, following is what comes to fore …

Absence of cycles of dimensions in macrocosmic voidness or primordial nature … This is as dimensions are also in their zeroness, when within primordial nature …
Absence of cycles of dimensions within infinite being (Brahman) … This is as dimensions are resting in their finality, when within the absolute being (Parabrahman) … Thus, when we study the finality of dimensions from within the attributeless infinite being (Nirguna Nirakaar Brahman), then we also find that the finality of the dimension of space (Akasha) is infinite, the finality of the dimension of direction (Disha) is omnidirection (i.e. all roads lead to the same home), the finality of the dimension of state (Dasha) is omnipresence and the finality of the dimension of time is eternity …
And there also is an absence of cycles of dimensions within the zero infinite (Shunya Ananta) …

Zero infinity pervades and envelope all that is as macrocosm and microcosm …

That which is cyclic, is ultimately pervaded and enveloped by that which is beyond the cyclic nature …

The pervader is subtler than the pervaded and thus even when the pervader is pervading (permeating) the permeated (pervaded), yet that pervader does not associate to that pervaded … This is because, if the pervader begins attaching to the pervaded, then it would become the same as the pervaded …

Unless the pervader is within a detachment to pervaded, the pervader cannot continue as the pervader … This is because, in nonness of being a detached pervader, the pervader would enter into the same grosser state, as is of the pervaded … Thus, to be a pervader, the requirement of being in detachment to the pervaded stands paramount …

And since this is only possible if the pervader is subtler than the pervaded, so the pervader is also the subtler one amongst the two (i.e. pervader and pervaded), and this is what comes to light, when we see the relationship of the pervader and the pervaded …

The same is what would be known upon self-realization of Zero Infinite (Shunya Ananta), which itself is the Infinite Zero (Anant Shunya) and which has been termed as Shunya Brahman who pervades the emptiness (zeroness) from which the entire macrocosmic creation had self-originated …

In zero infinite … Zero itself is infinite … Origin is the finality …

Actually infinity itself is the zero, which itself is naught any other than the infinite, but this is only after these two have merged to one another in their own unioned state which has also finally arrived at their somewhat defined yet an undefined state …

To explain above we shall take an example of the dimension of time …

The lesser than lesser of time (0000 hours local time) is same as larger than larger of time (2400 hours local time) at the same location (as both are undefined as far as the day to which they relate, is concerned) …

Now for anything to exist within the sphere of cyclic existence of time, there has to be a dynamism in the system and this dynamism is the caused by differences and the same is also is the cause of ever further differences to get originated (i.e. different times, as here we are considering the dimension of time) …

These differences of times are really the reason for acceptances of our smaller and the larger factors which exist within the extremities of such differences, which itself is to ensure individuality of flows within the dimension (here it refers to the dimension of time)…

These individualities in turn ensures that the dynamism eternally remains within the dimensions, which itself is required for the dimensions to survive their designated time span and this is what ends up bringing forward the need for different hierarchies of time, all of which reside within the extremities of same 0000 Hours, which also is 2400 Hours …

As also, even when these two times (given above) are one and the same time within their non-dual nature, however when we consider the individualities of these two, these are even taken as two different entities …

As such, the same is when we consider any of the ‘lower of all lowers’ and ‘higher of all higher that ever are within the macrocosmic creation, and in all such cases, we would find that these two aspects are apparently different, even when they are one and the same …

And as a matter of fact …

Since the root is the primordial who has no relation to the macrocosm, except as its self-originator, so as far as the applicability of dimension of time in a clock of concerned, 0000 Hours is primordial who also has no relationship to cycle of time (wheel of time or Kaalchakra), other than as the one from which the numerically apparent differences of cycle of time originate …
As also, since the finality is beyond the entirety of Makers Makings, within which the cycles of time (I.e. wheel of time or Kaalchakra) exists, so as far as the applicability of dimension of time in a clock is concerned, 2400 Hours is that finality of time …
This is why there is no legal time such as 0000 Hours and 2400 Hours … It thus is as 0001 Hours and 2359 Hours …
And the reason for this is also the same, that, zero itself is infinite, when these are seen in their unioned states, as is of the zero infinite (Shunya Anantah) … And in such a case also, the origin is the finality …
This is because, everything rests within the extremities of zeroness and infiniteness of any entity, be it time (Kaal) or space (ether or Akasha), directions (path or Disha) or state (Dasha) …

Zero infinite during origination of macrocosm …

Prior the primordial nature was self-originated into her own macrocosmic state, only zeroness of mother nature, which as such was the primordial nature, was existent …

At this state, the attributeless Infinite being (Nirgun Nirakaar Brahm) who was pervading and enveloping this zeroness of macrocosmic nature, was rejected by nature (and thus was not united to by macrocosmic nature) and thus in such a stage, the nature stayed within her primordial zeroness (i.e. emptiness or macrocosmic voidness) which as such is her primordial state …

It was only when the primordial zeroness (i.e. primordial nature) realized the eternally present infinity within herself and also also felt the same infinite all around her (as infinity was also enveloping zeroness of primordial nature), that she accepted her merger into that infinite state and so was the original self-beginning of macrocosmic creation, but from the point of view of study of zero infinite … This is what led to a sudden expansion of that pinpoint like state of zeroness of primordial nature, that was all that was existent till that time …

As as that pinpoint like state of zeroness of primordial nature expanded, it kept entering into an an ever higher quantum of oneness to the infinite being (Brahman) who was enveloping her and was also pervading her …

And since this state of union of primordial nature to the absolute being (Parabrahman) was prior to the original state of origination of macrocosmic creation, so Vedic sages have termed this union of Prakriti and Purusha, as timeless, beyond time and thus eternal …

As also a fact, that, after zeroness (primordial pinpointed state of Mother nature) united to the infinite (Supreme being), her zeroness and infinity (or absolute being) became one and same and thus became inseparable until the eternity of Makersmakings …

This inseparable state of these two is what gets self-realized within the Shunya Brahman (i.e. zero infinite, which itself is the infinite zero) …

All that is originated was originated from within the state of ‘zero Infinite, which itself was as the infinite zero’ … Since this is how it is, so all that is existent also exists within the purviews of the same ‘zero infinite, which itself is the infinite zero’ …

Thus, the entirety is Maker’s Makings is resting within the these two extremities, i.e. zero and infinite, whose unioned state is of the same zero infinite, which itself is the infinite zero and which itself is the original self-expression of Brahman, that is named as Shunya Brahman …

Application of above discussed zero infinite in Yoga Marga …

That aspirant who reaches this self-realization, thus goes beyond the Maker’s Makings … This is due to the basic fact, that, “you are as you have self realized” …

Thus, those aspirants who have self-realized the following are deemed to have gone beyond … And their self-knowledge is also as follows …

Pinda is Brahmand … This means the aspirant has self-realized the fact, that his own microcosm is macrocosm … This is a state where that aspirant himself (or herself) is the entire macrocosm, even within his (or her) own tiny incarnated, microcosmic form … This means that even when that aspirant is still visible as a microcosm (physically incarnated form or as a physical vehicle), yet that aspirant is the entire macrocosm (even in the incarnated form) … This also translates to the fact, that the apparent drop is the ocean itself …
Atman is Brahman … This means that the aspirants innermost essence itself is the innermost essence of allness (i.e. the Aspirants Atma is Brahman) … This denotes a state that is further to (or beyond) the entirety of Makersmakings, whose first state was of Shunya Brahman (zero infinite, which itself is the infinite zero) and who itself is as the original self expression of the attributeless infinite being (Brahman) … This realization is where that aspirant is actually like the physically present state (i.e. human bodied state) of Atman, who itself is Brahman … Such an aspirant attains to the state of being an attributed form of Atman (Sagun Atman), which itself is that term which refers to and thus denotes Ardhanarishwara …

Zero Infinite denotes the end of duality …

Since within zero and infinite, everything rests, so after self-realization of the zero infinite, all parts of allness (i.e. all aspects of the word, everything) become inconsequential …

In absence of individualities of all parts of allness, duality of parts of allness, also cannot even exist for that aspirant …

Thus, zero infinite is the state where duality ends … But at the same time, this is not a non-dual state …

By above I mean, that zero infinite (which itself is the infinite zero) is that state which is intermediary to duality and non-duality …

Due to absence of duality, following is how it is for such aspirants …

There is neither any good, nor better nor best …
There is neither any bad, nor worse nor worst …
And there also is no other aspect of duality …

This is because such aspirants know the relativity of all that is and thus they know the relativities of hierarchy of goodness and badness … They know that good is good, only until the better is known … And once the better is known, then the earlier goodness of believed good, is no longer applicable …

And since such aspirants also know, that within the entirety of Makersmakings, due to the presence of hierarchies in their ever changeful nature, there really is nothing like best, so this realization is what eventually leads to a final end of duality, that itself is of the macrocosm and not of beyond states …

This is because, Est’ness can only be, in the non-dual, which the Makersmakings is not, due to the Makers Makings only being a pluralistic yet monist self-expression, self-manifestation and self-presence of the attributeless infinite absolute being (Nirgun Nirakaar Brahma), who ITself is the only Est’ness, and yet IT stays detached from suchness of such terms as it is only as a fully detached witness of allness and her each part, who neither gets involved not does it not get involved (with allness and her any part) …

Such aspirants also know the following …

Zero is the only closest neighbor to emptiness and infinity is its only name that shall be found after this principle is complied in words, deeds, desires, emotions, thoughts, which finally lead to its essence …
And thus to be infinite, one has to be zero (empty) first … As such, this is a faster way to arrive at the realization of the infinite …

And those who have tried to be infinite within numerals (i.e. trying to form a corpus of individualities, so as to arrive at infinity itself) have as such had to continue their individual-dual existence, which itself keep manifesting within their own generated cycles of existence (which are generated due to their own duality of causes and effects) and they shall also end up continuing within one or another mode of existence, till their individual-yet-dual natures have extinguished, and which can also be after whatever is explicitly and implicitly discussed in this principle, is self-realized and then resided in …

So such aspirants also know, that, the better option is to be zero and ‘thus be’ infinite (i.e. undefined absolute) in reality and yet continue to be within the zero that each microcosm eventually is, while it is still continuing within its manifested state (incarnated state) …

Proceeding further …

Now I somehow feel, that, further discussions on zero infinite through written words would make little or no sense to most, so now I would need to take support of mathematics, to further discuss those Yogic self-realizations of the infinite nature, as is of primordial zero (primordial nature) …

Continues …