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Raam Naad and Nirbija Samadhi

Ardhanarishwara Siddha Sharira

Here we shall discuss Nirbija Samadhi, which means “seedless absorption” or in other words, “absorption in the seedless one (i.e. Absolute being)” … And it is through this seedless absorption that the aspirant attains a freedom from all Samskaras (all impressions) that were earned by the aspirant by virtue of his/her earlier Karma and their merits (Karma Phala), except of course the destined merit (or Prarabdha Karma) of that incarnation in which the Nirbija Samadhi is accomplished … Thus, it eventually is through the Nirbija Samadhi that an aspirant attains a “Samskara Rahit Awastha (freedom from all  impressions and all merits)” of “Chitta (i.e. consciousness orb)” of “Anandmaye Kosha (i.e. causal body)” … This is what denotes a final independence or final isolation from all that ever is or could ever be … Such an aspirant is the one who is fully freed from allness and her each part and due to this reason, such an aspirant walks beyond all that falls in purviews of terms bondage and liberation … This is because, such an aspirant is neither in bondage nor is liberated, he walks beyond all such nonsensical dualities …

Above is the Siddha Sharira (which means, an accomplishment vehicle) of Bhagwan Ardhanarishwara which self manifests within the physical vehicle of that aspirant who has successfully completed Shakti Shiva Yoga (Or in other words this can also be called as Prakriti Purusha Yoga) and thus such an aspirant has already self realized the Raam Naad (Sound of Raam) which is being discussed here … This is also the same figure that was used in previous topic …

 

LL-1 … Prakriti Purusha Yoga (Shakti Shiva Yoga) and self realization of Raam Naad as a path to Nirbija Samadhi … 

Above painting was also shown in the previous topic …

Sound of Raam (Raam Naad) is self realized through Shiva Shakti Yoga, which is also termed as Purusha Prakriti Yoga

One of the results of Prakriti Purusha Yoga is of Nirbija Samadhi …

 

LL-2 … Nirbija Samadhi as path to Samskara Rahit Awastha …

Samskara Rahit Awastha is of Chitta, which means “an impressionless state of the consciousness orb (Chitta)” of the aspirant’s causal body (Antahkarana Chatushtaya) …

Prior to the stage of original commencement of Maker’s Makings, the macrocosmic consciousness, whose microcosmic part is the consciousness of each aspirant, was impressionless (i.e. Samskara Rahit Awastha of Chitta) … This was the originality of the macrocosmic and microcosmic consciousness and it was also that state where macrocosmic consciousness was not stained by the impressions (Samskaras) of the forming macrocosmic creation (i.e. Brahmand) and her various parts (i.e. microcosms or Pinda) …

But as the Maker’s Makings started getting originating, then from this stage the macrocosmic consciousness started adopting impressions (or Samskaras) which were projected unto it by the originating macrocosm (i.e. Brahmand) and its parts (i.e. Pinda or microcosms) …

Above in turn led to a state where the impressions started to become visible within the macrocosmic consciousness (i.e. Brahmic Mahad Chitta) … These impressions were like stains of different colored seeds (i.e. were like seeded impressions) which began showing up in the macrocosmic consciousness during the origination of Maker’s Makings … And since the consciousness orbs (Chitta) of all microcosm’s are also none other than being intrinsic unbroken parts of the macrocosmic consciousness, so the same seeded stains of impressions were also apparent within the consciousness orbs of those originating microcosm’s …

As also, since these impressions were grosser than the much-much subtler state of macrocosmic consciousness, so this accumulation of impressions within the consciousness (both macrocosmic and microcosmic) in turn led to a state where the resultant subtlety of the macrocosmic consciousness began reducing i.e. the consciousness started to become grosser than its own original impressionless state …

 

With above as a base, we continue further …

  • The entire evolutionary process of any microcosm is only to make the aspirants consciousness (i.e. Chitta) to reach back to its original impressionless state (i.e. reach back to its original Samskara Rahit Awastha of Chitta) … As any aspirants consciousness reaches back to its impressionless state, then that part of macrocosmic consciousness which relates to that aspirants consciousness, also becomes impressionless …
  • So basis above stated fact, when every originated microcosm’s consciousness orb would become impressionless, then the entire macrocosmic consciousness would also become impressionless (as microcosmic consciousness itself is an unbroken partless part of the macrocosmic consciousness) …
  • When this impressionless state of consciousness (i.e. Samskara Rahit Awastha of Chitta) arrives, then the need for continuity of that microcosm within the Maker’s Makings also extinguishes and thus that microcosm can exit out of allness and her each part or in other words, that microcosm evolutionarily qualifies and thus can even “choose to” enter into Kaivalya Moksha (Kaivalya Moksha is a state of a full, final and permanent isolation from allness and her each part) …
  • That Samadhi which makes an aspirant to enter into a state where its own consciousness orb becomes impressionless, is of Nirbija Samadhi (i.e. a seedless trance or absorption into the seedless being) which is being discussed here …

Since impressionless state of consciousness is the original stainless state of the consciousness, so this state also denotes that the consciousness orb of the aspirants causal body has returned back to its original originality as was prior to the commencement of Maker’s Makings … And since that originality itself was stainless and taintless condition of pristine purity, so whenever any aspirants consciousness returns back to this original pristine purity and thence that aspirants consciousness also ends up merging into supreme consciousness as is of the attributeless-infinite Absolute being … This denotes that state where the aspirant has already exited out of allness and her each part (i.e. entirety of Maker’s Makings) and thus is the fully isolated one (i.e. fully independent or liberated one) …

This impressionless state is that stage of evolutionary process where all past impressions (Samskaras) which itself were generated due to all earlier causes (i.e. deeds, emotions, thoughts and desires) that were ever undergone by an aspirant during the entire course of evolutionary process and right from the time when that aspirant had originally begun as a microcosm within the Maker’s Makings, are finally extinguished …

 

Proceeding further …

Nirbija Samadhi literally means the seedless trance …

This is also arrived through the path of self realization of “Raam Naad (Sound of Raam)” which itself is self realized during the Shakti Shiva Yoga (Prakriti Purusha Yoga) …

As shown in above figure and was also discussed in earlier topics, when Shakti (Prakriti) enters into a non dual union to Shiva (Purusha), both of who are also present in the aspirants microcosmic physical vehicle and are also present within the entirety of the macrocosmic creation, then at their meeting points is self realized the non lighted state of Shunyata (which in other words, is also called as Zeroness or emptiness) which itself is found to be infinite in its innermost nature i.e. Voidness is also found to be pervaded by a colorless entity who is of extremely vast unfathomable proportions and who itself is the attributeless infinite being (or Nirgun Nirakaar Brahm or Brahman or Paramshiva or Paramatman of the Vedas) …

In above figure, the line where white colored Prakriti and blue colored Purusha meet each other is also depicting the same non-lightness as is discussed in above paragraph …

This non lighted yet infinite nature of voidness (Shunya Tattva) is also the reason for some of the Buddhist lore’s to say that emptiness (or Shunya) is also infinite (i.e. Shunya actually is Sarva Shunya or emptiness of allness) in its nature and the same fact was told as Shunya Brahman (i.e. the Zero Infinite who itself is the Infinite Zero) within the much earlier Vedic lore’s … And as a matter of fact that Shunya Brahman as is stated here is also same state which the self realized Yogi’s had told as Asamprajnita Samadhi … Asamprajnita Samadhi means an absorption within the non-lighted state of “the being that only is” and where the word “non-lightness does not mean darkness” because of the fact that this condition of Asamprajnita Samadhi does not even have any absence of conscious-knowledge-activity principles … Darkness is that where these principles are absent and since non-lightness of Asamprajnita Samadhi is not such, so we have used the term non-lightness instead of using the word darkness …

But Asamprajnita Samadhi (or absorption into the non-lightness) is definitely not Nirbija Samadhi (absorption into the seedless) … And at the same time, Asamprajnita Samadhi it also a path to the Nirbija Samadhi … This is because of the fact that when the Shunya Brahman is self realized, then this self realization is through the Asamprajnita Samadhi and when an aspirant enters into a union to Shunya Brahman, then this union is through Nirbija Samadhi …

Deviating a bit … And from Shunya Brahman, when that same aspirant enters into a self realization and thence into a union to the attributeless-infinite Supreme being (or in other words, Nirgun Nirakaar Brahm or Brahman) then this is also through the path of Nirvikalpa Samadhi …

Nirvikalpa Samadhi means the stage of absorption into that supreme state (Brahman) which is the absolutely non-dual, due to it having no alternates …

Due to the perfect non-duality at this stage, the following happens …

  • The realizer (aspirant) is none other than the realization and realized …
  • The knower (aspirant) is the knowledge and known …
  • The seer (aspirant) is the sight and seen …
  • The observer (aspirant) is the observation and observed …
  • The witness (aspirants essence or Atman) is the process of witnessing and also the witnessed …
  • The self luminous (Brahm) is its own luminosity, who itself is the witness …

Thus basis above … It eventually is within Nirvikalpa Samadhi that the aspirant self realizes the innermost meanings of the four Vedic Mahavakya as were discussed earlier and which have also been stated below …

 

Resuming again … Nirbija Awastha is that seedless state where all past impressional and karmic merit of the aspirant gets unseeded (i.e. it becomes voided or emptied out) and thus the consciousness orb (Chitta) of the aspirants causal body (Antahkarana Chatushtaya) becomes arrived at its original impressionless (Samskara Rahit) as was prior to the original commencement of the Maker’s Makings …

Thus Nirbija Samadhi means the seedless trance and the term seedless trance means the state of absorption into the timeless-primordial eternal seedless reality where there neither remains any Karma (i.e. there remains no cause or in other words the entire corpus of desires, thoughts, emotions and deeds is extinguished) nor is there any Karma Phala (i.e. there also remain no earlier effects or simply this is the state of absence of all merits or fruits that were ever earned by an aspirant during the entire course of its evolutionary process and that too, right from the instant when the aspirant had originally begun as a microcosm within supreme genius, as is of the Maker’s Makings) …

Thus the term Nirbija Samadhi means that seedless state where even the primordial seeded impressions (Samskaras) as were of the stage of the original origination of the macrocosmic creation (and thus the original origination of the aspirant), are finally extinguished … And thus at this stage the aspirant arrives at an evolutionary ripeness and rightness (or in other words, the aspirant evolutionarily qualifies) to walk the last pathless partless path, alone and thus qualify to begin walking beyond the entirety of the Maker’s Makings, as a fully isolated and thus a fully independent one (i.e. a fully liberated one) … This is the stage of victory over allness itself and thus that aspirant is none other than being the supreme conqueror of all that ever is or could ever be coming within the term “Maker’s Makings” …

But prior to the stage of above paragraph, all of the subtle impressional macrocosmic states (i.e. Sookshma Samskarik Brahmand) which are residing within the aspirants microcosm, get returned back to their respective macrocosmic primordial and primary states and it is only after this return back, does that aspirant begin walking free of all that ever is or could ever be coming within the term “Maker’s Makings” …

Above stage of walking alone could be described thus … “When all that is as Maker’s Makings and is present within the aspirant’s microcosm, returns back to their respective macrocosmic primordial and primary states, then that aspirant walks alone, free of allness and her each part and as the fully isolated one (i.e. one who rests in Kaivalya or in other words, a liberated one or Mukta) …

This itself is because the entire corpus of Karma (or causes which as such are a corpus of all earlier deeds, emotions, thoughts and desires) that were ever undergone by an aspirant during the entire course of evolutionary process and that too, right from the time that aspirant was originally originated as a microcosm within the Maker’s Makings, are extinguished …

 

LL-3 … Extinguishing of all Karma and Karma Phala … Neither bondage nor liberation …

But prior to above the stage of Nirbija Samadhi shall have to be entered into and this itself is via the path of Prakriti Purusha Yoga (which as such is the same as Shakti Shiva Yoga) and that too through the self realization of Shiva Taraka Mantra (which itself is the same as Ram Naad or Sound of Ram) which is being discussed here …

And when Nirbija Samadhi is entered into, then even the Karma Phala (or fruits or effects) of all earlier Karmas, are finally extinguished … In an earlier paragraph, we have already discussed that these Karmas are of the following main categories …

  • Prarabdha Karma … This is the destined merit that is applicable to an incarnation … This cannot be extinguished until the destined end of that incarnation actually arrives and prior this destined end arrives, that aspirant also cannot be de-incarnated …
  • Sanchit Karma … This is the accumulated merit which has been earned by an aspirant across all his/her earlier incarnations that ever were during the entire course of his/her evolutionary process and that too right from the instant that the aspirant had begun as a microcosm within the Maker’s Makings … This can be extinguished within Nirbija Samadhi …
  • Kriyamaan Karma … The current underway deeds … This part needs no explanation except that it is a continuity of earlier effects (Karma Phala) which are utilized to undergo the further causes (Karma) as are of this category … This can be extinguished within Nirbija Samadhi …
  • Aagami Karma (or Agami Karma) … These are the future deeds that the aspirant would be undergoing … These deeds are also undergone whilst utilizing the base of earlier merits (Karma Phala) that were earned due to earlier causes (Deeds or Karma) during the course of that aspirants evolutionary process … This can be extinguished within Nirbija Samadhi …

Thus Nirbija extinguishes all above causes (i.e. Karma’s) and their impressions (Samskaras) except the destined merits (i.e. Prarabdha Karma) and their destined impressions (Prarabdha Samskaras) which are applicable to that particular incarnation …

But at the same time, when any aspirant enters into Nirbija Samadhi, then as soon as that aspirant would complete the destined time span of its incarnation, then the Prarabdha (destiny) would also be fulfilled completely and in such a case that aspirant would also end up walking free of all destiny (i.e. Prarabdha Karma and Prarabdha Samskaras) … Such an aspirant is freed from all that comes in purviews of terms, bondage and liberation, including their concepts and deities …

Such a one eventually enters into Nirvikalpa Samadhi which was discussed earlier within this topic itself …

 

 

LL-4 … After seedless absorption (i.e. Samadhi of Nirbija) is accomplished …

And as these causes and effects (i.e. deeds and fruits or in other words, Karma and Karma Phala) get extinguished, then at this stage their seeded impressions which are residing in the consciousness orb (or Chitta) of the Bliss sheath (which in Sanskrit is called as Antahkarana Chatushtaya or Anandmaye Kosha) of that aspirant, are also extinguished (i.e. the seeded impressions which are residing within the aspirants consciousness orb and are as the effects or Karma Phala of earlier causes or Karma that were undergone by an aspirant, are also unseeded) …

Thus due to above discussions, Nirbija Samadhi is also the one which eventually leads to the final impressionless state of consciousness orb of the aspirant (i.e. it leads to the Samskara Rahit Awastha of that aspirant’s Chitta) … This is the condition where all the impressions (Samskaras) that could ever were related to by that aspirant and that too right from the stage of the primordial impressional causes, are finally extinguished …

When this extinguishing of all impressions which relate to that time span that is right from the instant of the original origination of the Maker’s Makings, actually happens, then that aspirant is also freed of the hold of entirety of Maker’s Making’s …

Thus such as aspirant also remains with no choice but to walk alone, “Himself Within Himself or Herself Within Herself (both of which are residing within the inner-essence of the phrase Myself Within Myself)” and as the one who is finally freed from all the rigmaroles that ever are or could ever be of all the modes, conditions and states of existence within the entirety of Maker’s Makings …

Such an aspirant is the conqueror of allness that is within him and which also is the same allness in which his physical vehicle also resides …

He is the gone yet ungone and simultaneously he is ungone yet the gone one …

 

LL-5 … Ways of life of an aspirant after accomplishment of seedless absorption (Nirbija Samadhi) …

Not even a handful of aspirants have ever continued their incarnations beyond 21 days from the time of accomplishment of Nirbija Samadhi …

This is because almost all aspirants who have accomplished Nirbija Samadhi have ended up letting go of their temporary incarnated frames within 21 days of this accomplishment because they ultimately realize that the incarnated state is non-true …

And since such aspirants don’t want to relate to non-true aspects anymore, so they don’t even try save their physical vehicle from an imminent end of time …

And also a fact that after Nirbija Samadhi, if the incarnation continues then it cannot be free of sufferings of the physical vehicle unless that aspirant becomes like a detached witness to its own microcosm which is passing through those vast types and quantum’s of severities which can only be termed as phenomenal … It mostly is a non compliance to this aspect which leads to a stage where such aspirants willingly choose to de-incarnate …

But since destined merits (Prarabdha Karma) cannot be bypassed by anyone (including such aspirants), so it is also due to this reason that in almost all the cases, accomplishment of Nirbija Samadhi by any aspirant is mostly had when the ripeness and rightness of end of destined merits and thus the destined time of end of an incarnation has arrived …

Thus basis above paragraph, even when an aspirant may de-incarnate, but because this accomplishment (or Nirbija Samadhi) only happens when the destined merit itself is completing for that incarnation, so their willing acceptance of death is also rooted in the same reason of completion of their Prarabdha Karma (Destined merits) itself … Thus in such a case and fir such aspirants, the acceptance of de-incarnation is not against their own destiny (destined merits or Prarabdha Karma) …

 

Proceeding further …

And there also are those aspirants who undergo through the same Nirbija Samadhi much prior to the time of completion of their Prarabdha Karma (destined merits) ultimately these are the ones who know how to live in this condition and win over this condition … Such ones are thus the hardened, highly evolved Yogi’s who return back to do certain jobs and that too as per the demands of the Great-Time (Bhagwan Mahakaal Shiva) and his own Great-Divinity (or Supreme divinity, who is also addressed as Maa Mahakaali) and as their divine instrument …

Such ones always arrive prior to the time of change of human age cycle to the “Age of Sages (which this text also terms as Guru Yuga)” … Such an aspirant’s ways of life are discussed below and thus below discussions are “only and only” for such an aspirant …

Such a one never performs healings, miracles and other nonsensical displays of abilities nor does he run after name, fame, wealth, materials or immaterial’s because these jobs are only undergone by the lesser evolved ones and he as such is beyond such lesser evolved ones and their lesser ways of life …

Such a one only renders Atma Gyan or self knowledge as he associates to nothing but his own innermost-self (i.e. innermost essence of Atman) and where his own innermost self is also self realized to be naught but the ever-same self of all that ever is (Brahman) … Due to his detachment from allness and her each part (including the so called egoistic divine parts, which actually are not even divine in the real sense) he fearlessly walks “Himself Within Himself” and as a “Sage amongst all Sages” of his time …

Such a one never comes out in the open, as he only continues to live as “an apparently ordinary” person within other ordinary people of societies, unless he remains with no choice but to declare their self presence to others and that too only to do certain allocated jobs that already are at hand …

He may or may not render his knowledge to others and where the former is only undergone when he remains with no choice due to an earlier obligation, which may or may not be of his current incarnation …

This nonness of choice may even be due to the requirements of rendering an earlier Guru Dakshina … Guru Dakshina is “a return gift to the guru” and the Guru Dakshina is also to be rendered in a state which is “exactly” the same as that which was asked for, by his Guru and where this Guru may even be pending from his much earlier incarnation …

As per “law of return gift to a teacher (i.e. Guru Dakshina)” unless a Guru Dakshina is rendered by a disciple (student) and that too in a way which is exactly the same as was asked for by the Guru, that aspirant cannot ever be liberated …

Thus unless such a one is obliged due to any reason which is beyond his control (including that of rendering a Guru Dakshina), such a one would never render his knowledge to others and definitely not to those who rest upon a world which is already passing through the divine degenerate age cycle (I.e. the currently underway Deva Kaliyuga) …

It is due above reason that within a divine degenerate age cycle or Deva Kaliyuga, manifestation and continued presence of a higher knowledge is an extremely rare commodity … By higher knowledge I mean that which is self realized as one’s own innermost essence (i.e. Atman) and which itself is the knowledge of the real who itself is the ever-same that is within and beyond each aspirant (i.e. Parabrahman) …

Above paragraph is because of the undeniable fact that most of the self realized, all realized sages who come to a world which is already passing through a divine degenerate age cycle, just live like ordinary people and await their destined time of de-incarnation as they already know that divine degenerate age cycle is not the age cycle of distribution of such deeper or higher self knowledge systems of Atman and Brahman …

Deviating a bit to discuss a related aspect … Plus within a divine degenerate age cycle there also are many other risks of distributing a higher knowledge … Some of these are getting symbolically hung on woods or having your flesh symbolically eaten as bread and your blood symbolically drunk as wine for almost two millenniums or even being placed inside a cemented pagoda, both of which are utter stupidities as every soul deserves a liberation, including a symbolic one …

And many more risks which the interested aspirants can know by just looking around at the recent religions and their severely deviated, symbolically cannibalistic, utterly sadistic which only depict a deviated state of purity of love and which very strangely self serving and thus are note other than being severely corrupted systems …

No sensible self realized, all realized sage would ever render his knowledge to others if these deviated practices are not extinguished from all systems of the entire world …

Thus even if such a self realized, all realized aspirant lands up within such a world system, then he would only prefer to keep his trap shut unless remaining with no “choice of further choices” but to render his knowledge to others …

But above discussions must not be taken as a prerequisite for some self realized, all realized sage to render his knowledge and thus these discussions cannot ever be taken as a excuse to cause chaos within a world … Those who shall do such things, be deemed as the lowest amongst all lowly ones … Resuming again …

 

LL-6 … Nirbija Samadhi and the final freedom …

Within the “non-dual union of Shakti and Shiva (i.e. Shakti Shiva Yoga)” which itself is through the path of self realization of “Ram Naad (Sound of Ram)”, the same “seedless trance (Nirbija Samadhi)” and the further “seedless state (Nirbija Awastha)” is arrived at by the aspirant …

And since this seedless state is also denoting a freedom from all seeds and their further states i.e. it denoted a freedom from the entirety of Maker’s Makings (and including the original seeded or impressional states of the Maker’s Makings) and since this seedless state itself leads to the final isolation from all that ever is (i.e. final liberation), so this seedless state (or Nirbija Awastha) actually is the same as what was told as the path to “Kaivalya Moksha (i.e. the path to a final liberation due to full, final and permanent isolation from allness and her each part)” …

And since the seedless state (or Nirbija Awastha) is also accomplished through the Prakriti Purusha Yoga (i.e. Shakti Shiva Yoga) where there is a self realization of Raam Naad (i.e. the sound of Raam or sound of Shakti Shiva Yoga) which itself is “Taraka Mantra of Lord Shiva (i.e. the fully liberating Mantra of Bhagwan Shiva)”, so the seedless trance (Nirbija Samadhi) is also the trance that leads to a final freedom (i.e. Kaivalya or Moksha) …

 

LL-6 … Final freedom and Bhagwan Ardhanarishwara …

That final freedom which itself is due to an utterly impressionless state of the aspirant’s consciousness (i.e. Samskara Rahit Awastha of Chitta) is also arrived through the path of Nirbija Samadhi i.e. the seedless absorption which leads to a extinguishing of all destined, accumulated, current and future merits (and their subtler impressions or Samskaras) …

Nirbija Samadhi which is entered through the earlier path of Purusha Prakriti Yoga (i.e. Shakti Shiva Yoga) and that too via the self realization of Raam Naad, is also directly related to Bhagwan Ardhanarishwara who denotes the perfect non dual union of Shakti (or Prakriti) to Shiva (or Purusha) …

Above is in addition to the fact that Bhagwan Ardhanarishwara who also resides within the third eye plexus (i.e. Agya chakra) of each aspirant is only denoting the attributed-form state (Sagun Sakaar Awastha) of the aspirants “Atman (which means as the aspirant’s innermost essence or Atma)” …

Basis above, since Ardhanarishwara is denoting an attributed form state (Sagun Sakaar Awastha) of the aspirant’s innermost essence (or Atman), so a self realization of Bhagwan Ardhanarishwara is also denoting same final freedom of an aspirant …

 

Discussions continue …

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The Little Student

Irrespective of what may be apparent to any aspirant of now or ever, within the current transmigrated incarnation I remain as a little student of the Absolute.

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