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Rudra Deva … ALA Naad

ALA NAAD ... SOUND OF ALA ...

This topic is to discuss Rudra Deva of Vedas and whose sound is of ALA (ALA Naad) … ALA Buddha or Buddha ALA is the wrathful primordial Buddha of some of the sects of Buddhism … And also discuss other aspects of Rudra, like the facts that Rudra Deva itself is Shambhu or Swayambhu, Aja or Aj, whose sound is of ALA (ALA Naad) and who in Yoga Tantra is also termed as Asmita … And Rudra Deva who is being discussed here, is also my Kula-Deva (i.e. the Deity of the timeless family lineage) …

Above painting is depicting a state when the subtler orange colored vehicle of an aspirant (this vehicle is shown as an orange vehicle at the bottom part of above painting) is still pretty far from the central yellow colored orb …

And since Rudra Deva is one of the many-many manifestations of Mahadeva (i.e. Aghora face of Shiva) and since Mahadeva (Supreme Deva) itself is my Ishta Deva (i.e. primary deity), Param-Gurudeva (i.e. supreme-guide) and who also was my Pratham Gurudeva (i.e. Mahadeva was also my first-guide) since many-many and uncountable mega-eons ago, and who shall also be my Antim Gurudeva (last and final Guide as he had told so at that time) so basis this fact, Rudra Deva i.e. sound of ALA (or ALA Naad) also happens to be my Gurupita (i.e. Father-Guide, Guiding-Father) just like Sound of Ahum (i.e. Ahum Naad) which was discussed earlier, also is …

 

AA-1 … Rudra (ALA Naad) … Aja, Aj and thus Swayambhu Deva …

ALA is the sound of Rudra Deva who self-manifests out of the south facing Aghora face of Sadashiva (i.e. sound of Ahum which has already been discussed in an earlier topic of Ahum Naad) …

This sound of ALA (i.e. ALA Naad) is also an endless one and when an aspirant’s subtler vehicle is already stationed in the state which is depicted by above painting, this sound is thus heard … AaaaaaaLA … AaaaaaaLA … endlessly …

And since Rudra Deva spontaneously manifests (i.e. self-manifests) out of the Aghora face of Sadashiva (i.e. Ahum Naad or sound of Ahum), so due to this reason that (some) texts of Sanatan Nigam (the word, Nigama, actually means as Vedic) Arya Dharma state that Rudra Deva is a self-manifested one (i.e. Rudra is a spontaneously manifested one) and the same is also stated by some sages who were of the Sanatan Agama Arya Dharma …

And it is also due to this reason that some texts state that Rudra Deva is a self-manifested one (i.e. Swayam Prakat) who has no parent (i.e. no Sire) and thus Rudra Deva is also addressed as a Swayambhu (i.e. self-manifested) in some texts of Sanatan Dharma (or simply Dharma) … It is due to the same reason that the term “Aja (Aja is an English version of the Sanskrit word of Aj)” which means the unborn yet manifested is used for Rudra Deva also …

In fact Rudra is one of the Deva’s who is a direct self-expression (Swayam Abhivyakti) of the attributeless-infinite being (i.e. Nirgun Nirakaar Brahm) and this is in addition to being a self-manifested one (Swayambhu), self-originated one (Swayam Utpatti), Self-stationed one (Swayam Sthit), Self-progressing one (Swayam Chalit), self-present one (Swayam Prakat) and the one who Self rejuvenates allness and her each part (Rudra holds the Samhara Krityam or Samhara Shakti also) … And it was due to this reason that Rudra holds a very high standing among Vedic deities …

And even when above discussed aspects are true, Rudra Deva only walks “Itself within Itself” (Shiva Purana) … Thus it eventually is from Rudra that the path of this text where an aspirant walks “Himself Within Himself” (or Herself Within Herself, if the aspirant is a woman) eventually originates and this itself is the reason for the statement “Myself within Myself” in this text … Thus the word “My” as is stated in “Myself Within Myself (I.e. Swayam Hee, Swayam Mei)” does not mean the little student who writes this text, it in fact refers to each true aspirant who walks the inward path (i.e. the path towards your own innermost essence or Atman, which itself is the essence of allness or Brahman) …

One who is a self-manifested divine one (i.e. Swayambhu Deva) is none other than an intrinsic part and an unbroken parcel of the original self-expression of the attributeless infinite being (i.e. Nirgun Nirakaar Brahm) …

And because it is a part and parcel of the original self-expression of the attributeless-infinite Absolute being (i.e. Brahm), so it also holds the capability to make an aspirant to directly self-realize the attributeless-infinite Absolute being (i.e. Parabrahman) …

As also, because such ones who have been addressed as “Aja (i.e. the term “Aj” of Sanskrit)” in Vedas are none other than the direct self-expressions of the Absolute being (i.e. Brahm) and since the self-expression is also as eternal as the one who self-expresses (i.e. supreme being), so such ones are ever-present within the macrocosmic creation in addition to being present in their subtler states within each aspirant (i.e. physical microcosm) … This is because such ones who have been addressed as Aja in the Vedas (i.e. the word “Aj” of Samskrit) have ever been present since the time when the Maker had originally commenced IT’s Makings within an original subtler impressional state …

And as far as the Vedic lore is concerned, only that Deva who is ever-present within the macrocosmic creation and is simultaneously also present within each aspirant, is considered as a Vedic deity … Thus all Vedic deities are only those who satisfy this primary condition … Within the Vedic lore only such deities were accepted as Vedic Deities by self-realized, all-realized sages … And only such self-manifested, self-present and self-sustaining divine deities (Deva’s) who were told as “Aja” were the ones who were considered as the primary ones in the Vedas … In fact Vedic sages had utilized utmost due-diligence in choosing of Vedic deities and that too after their own self-realizations of those deities and only those deities were chosen who satisfied the primary condition that is listed here (But there also were other conditions which had to be satisfied prior by a deity prior that deity could even be incorporated within the Vedic lore, but this topic is not for such much-much deeper discussions) …

Rudra Deva who is being discussed here, is one of those primary deities of Vedic lore because Rudra being a part and parcel of the original self-expression of the attributeless infinite (Nirgun Nirakaar or Brahman) also has the capability to make an aspirant to directly self-realize the attributeless-infinite Absolute being (Brahman or Paramshiva) i.e. make an aspirant self-realize all that was discussed in the earlier list of topics from “As IT originally was” and until the last topic of the part which as such was of “As IT eventually became” …

As also a fact that only that Deva who is a direct self-expression of the attributeless-infinite absolute being (Brahman or Paramshiva) holds the capacity to make its aspirant to directly self-realize the attributeless infinite absolute being … And because Rudra is such a Deva, so he was placed as one of the foremost deities within the Vedic lore … In fact without Rudra Deva, there are no Vedas …

 

AA-2 … Rudra Deva … Within Asmita, Asmita Samadhi or Rajoguna Samadhi

This “sound of ALA (i.e. ALA Naad)” also relates to the red colored macrocosmic attribute of action (i.e. Rajoguna) … Thus the self-realization of this sound (and thus Rudra Deva) is also through the Rajoguna Samadhi (i.e. the meditative absorption or meditative Trance within macrocosmic attribute of action or Rajoguna … Above figure denotes this Rajoguna Samadhi only) …

This sound could also be termed as the “Sound of Macrocosmic Am’ness (i.e. Asmita)” in the Yogic and Vedic lore’s … This is because of the fact that it is also within this sound of ALA that Asmita Samadhi (i.e. absorption within Asmita) as is stated in Yoga Shastras (i.e. scriptures of Yoga) of Sanatan Dharma, is entered into by an aspirant …

As also that aspirant who is stationed in Asmita Samadhi (or Rajoguna Samadhi) which is being discussed here, is also the one who holds the capability to know everything about anything (or any person or divine entity or divine world) and that too by just looking at that thing (or person or divine entity or divine world) …

Thus as far as self-realizations are concerned, Asmita is an intrinsic part of its process because without being stationed in Asmita (i.e. Rajo Guna), even if an aspirant realizes something, that aspirant would never be able to spontaneously know what that self-realized state is all about and due to this reason, such aspirants also do not hold the capability to unite all sects of Sanatan Dharma into one big system i.e. unite all that is into one large pluralistic yet monist system … There has been no Vedic Rishi who did not hold the accomplishment of Asmita Samadhi (But there also are other Samadhi’s which need to be accomplished, prior the status of a Rishi can be blessed unto any aspirant … But this is not the topic for such deeper discussions which shall be taken up in a few later chapters and in parts) …

Thus basis above paragraph, all those sages who gave knowledge which related to one or another individuality (knowledge of an individual egoistic controller or egoistic God or a heaven) have always led to a severely divided state of humanity and such ones cannot even be termed as Rishi … This is because such individualistic knowledge systems always end up as newer religions and this itself is because the ones who gave them did not hold the accomplishment of Rajoguna Samadhi or Asmita Samadhi, due to which they never held a direct knowledge of allness and her each part and this itself was the primary reason for their rendered knowledge systems to become individualistic (i.e. monotheistic) as these systems progress upon a world …

Unless an aspirant holds the accomplishment of Asmita Samadhi, that aspirant can neither be the knower of allness and her each part (i.e. that aspirant can ever be stationed within Brahmand Dharana) nor can that aspirant be the one whose rendered knowledge systems would hold the capability to unite the worlds inhabitants … And in addition to this, such an aspirant also cannot be the one who holds the knowledge of those highly subtle allness based paths which are based upon the intrinsic pluralism yet are resting within the essential monism of the macrocosmic creation within whose envelopes that aspirant and everyone else rests and such an aspirant also cannot be the holder of directly self-realized knowledge of path of Absolute Monism (Vedanta) as is of Absolute Non-dualism (Advaita) … And due to this reason, such an aspirant also cannot be the one whose rendered knowledge systems would be capable to leading to a long lasting inner-calm (within the aspirants of that knowledge system) and outer-peace (within the world) … And in addition to this, unless an aspirant holds the knowledge of paths which are based upon pluralistic monism, the later path of Absolute-Monism (Vedanta) as is of Absolute Non-dualism (Advaita) cannot even be opened up for that aspirant and in absence of this path, such an aspirant cannot even hold the knowledge of that path which is based upon the eternally changeful nature of macrocosmic hierarchies and yet that path leads to the finality of realization that itself is as a direct cognition of the ever same which was discussed in an earlier topic of “As IT originally was” … Only those who comply to this discussion have ever held the capability to utilize the ever changeful yet eternally present hierarchies of macrocosmic creation and yet directly-cognize the Attributeless-infinite being and thus such aspirants also know the basis fact that the finality is one and the same Brahman … Such aspirants also know that eventually all the different roads are only leading to the same Gantavya (i.e. final home) …

During the last few millenniums not holding the accomplishment of Asmita Samadhi by the renderer of a knowledge system (i.e. anyone who gave a new knowledge system to this world prior holding the accomplishment of Asmita Samadhi) has been the primary reason for the rise of individualism (i.e. monotheism) within this world … And since individualism always leads to divides, which itself are the primary reasons for chaos so it is also due to this reason that individualism has never been and cannot ever be a reason for long lasting peace within a world … And since individualism has a very concentrated (or restricted) bandwidth of its systems (and thus its emanated flows and dynamism) so it is also a pretty gross entity (i.e. it is also cut off from the vastness of allness) … Only after the degenerate and gross individualism rose its head within this world, did this world start degenerating as prior to that time when pluralistic monism was a way of life (as was during my much earlier transmigrated incarnations that also were within this world) this world was a much better place to be and if I were to compare those times to the current ones, then the current could only be termed as hellish to a major extent … Unless this worlds inhabitants returns back to Vedic statements like Vasudeva Kutumbakam (The world is one family of the divine being), Sarvam Khalvidam Brahm (Brahman is all that is, everything is Brahman, there is nothing but Brahman) etc-etc, the eternally cyclic chaos that individualism eventually leads to, cannot ever end within this world … Thus the only way to lead to end of chaos within this world, the ways of life shall have to be returned back to Vedic ways only and this itself is impossible to be arrived at unless the ways of life relate to inward paths of Rudra Deva (i.e. Asmita of Yoga) who is being discussed here …

Without a directly self-realized knowledge of allness and her each part, nobody has ever been able to provide a system which holds the capability to lead to a state of an aspirants “inner oneness to allness and her each part (i.e. Brahmand Dharana)” … And unless Brahmand Dharana becomes a way of life, the inhabitants of this world can forget about a long lasting state of inner-calm (i.e. calm within the inhabitants of this world) and an outer-peace (i.e. within the outer environment and thus the world) …

Had the individualistic systems (i.e. monotheism of any sort) and their centered entities (monotheistic Gods) held the capability to lead to such a state of inner-calm and outer-peace, then these results would have already been to be present upon this world as of now … And I say this because a millennium or two or even more is not a small time for any greater entity (i.e. God of any system) to prove its capability to lead to such a state (i.e. inner-calm and outer-peace) within its inhabitants and thus this world …

This fact of lack of accomplishment of Asmita Samadhi can be very easily known by looking at a knowledge system and then seeing if it encompasses allness within itself (i.e. that system is based upon pluralistic-monism) or not … And if latter is the case, then this itself is the proof that the one who gave that knowledge system to this world was not holding the accomplishment of Asmita Samadhi …

And there can also be a person who renders the knowledge of ALA (I.e. Rudra Deva who denotes Rajoguna or Asmita itself) but his rendered knowledge is only through indirect means (i.e. it is not based upon a direct Yogic self-realization of ALA and thus is not based upon the accomplished state of Asmita Samadhi) and in such a case also, that knowledge system would be severely-individualistic even when it would be relating to Rudra Deva (i.e. ALA Naad) only … Thus those who get possessed by external entities (or become mediums of other evolved entities) which relate to Rudra Deva (or ALA Naad or sound of ALA) also do not hold the capability to provide a knowledge system which has the ability to lead to an inner-calm and outer-peace … Thus irrespective of whether Rudra is realized or not, unless Rudra’s Samadhi (i.e. Rajoguna Samadhi or Asmita Samadhi) is accomplished, the rendered knowledge would only lead to rise of a very severe form of individualism (i.e. monotheism) and this is exactly what happened within this world during the last millennium or two …

And because division of knowledge (religious lore’s) that is not based upon Asmita Samadhi, always leads to an endless cyclic chaos, so all such individualistic knowledge systems which were rendered by sages who did not hold the accomplishment of Asmita Samadhi have never ever held the capability to lead to a long lasting peace … And because of absence of this accomplishment of Asmita Samadhi, such systems also do not hold allness in them and thus are always found to be individualistic ones, who end up entering a world, staying for a while and thence gone without even a trace of them at those times which are of a distant future … As also a fact that even after direct cognition of allness, an aspirant would not be holding a knowledge of paths that relate to that realized allness unless Asmita Samadhi is entered into and thus during the yester-millenniums there had been some sages who held the realization of allness but due to absence of an evolutionary transit through the Asmita Samadhi, they did not hold the knowledge of allness or its pluralistic yet monist paths and thus their rendered knowledge systems also became individualistic (i.e. monotheistic) after a few centuries of their departure from this world …

Thus in absence of entry into Asmita Samadhi, that aspirant would never be able to distribute the knowledge of allness to anyone and even if a knowledge system is distributed by such aspirants, then because of absence of residing within Asmita, that knowledge would only be told as an individual one instead of what it actually is, as a knowledge of allness and its each part … And as times progress then such a condition would also lead to rise of individualistic tendencies within that knowledge system and thus would only be leading to an endless yet cyclic state of chaos within the world and where this chaos eventually spreads within all ways and walks of life of humanity who inhabits that world system …

Thus basis above discussions, such are the aspirants who have known allness already, but because of absence of residing in Asmita, they either are unable to describe it properly or they do not even describe the fullness of its allness … The former case leads to manifestation of individualism (an individualistic or monotheistic system) and the latter case leads to absence of fullness of that rendered knowledge within that world … The former become propagators of individualistic religions (i.e. monotheism’s of sorts) and the later ones are known as Pratyeka Buddha (i.e. a knower of allness, but one who does not teach others about what he or she has already known through self-realizations) …

And on the contrary to above paragraph, one who is stationed within Asmita and is also a knower of allness, cannot restrain himself (or herself) from telling that knowledge to other (interested) aspirants … Buddhism calls such ones as Sam-Sam Buddha (or the teacher of men and divine beings i.e. the universal teacher) … There cannot be a Sam-Sam-Buddha who is not holding the accomplishment of Asmita Samadhi as a minimum …

Thus basis above discussions it is very clear that Asmita of Yoga itself is the Rajoguna of Samkhya philosophy and other Vedic Aryan texts …

And basis above discussions, it is also pretty clear that Asmita by itself is the basis of the following … Part distribution of knowledge, non distribution of knowledge and fuller distribution of knowledge by any aspirant …

And basis above discussions, not entering into Asmita Samadhi (i.e. Rajoguna Samadhi) and yet becoming a teacher of others can lead to severe consequences at later times because such a one only holds the capability to propagate one or another form of individualism … And since individualism only expands the already existent divides within a world, so it also becomes a harbinger of future state of cyclic chaos within that world … All propagators of individualistic systems (i.e. religions) can only be of this category i.e. not based upon Asmita of Yoga Tantra  which itself is none other than the Rajoguna of Samkhya and Vedas …

And finally, the self-realization and knowledge of self-realized states is never complete unless Asmita Samadhi is entered into by an aspirant … And since this is an absolute fact so it is better for such aspirants to keep their mouths shut and not distribute their knowledge because if this aspect is not complied, then that distributed knowledge would become a harbinger of chaos for humanity of future times … The proof of correctness of this statement and its applicability to the three times is clearly visible within individualistic systems (of any of the three times) … Any knowledge that is distributed without being based within Asmita Samadhi would only lead to weird interpretations, exaggerations of descriptions about individualistic states and all sorts of wild visualizations and imaginations at a later time … Thus such a knowledge would eventually lead to a condition which rests within the statement “My Papa (aka. God) strongest, best, greatest and highest” and this in turn would lead to a condition where competitive-dualism sets in such knowledge systems and thus make them as harbingers of a cyclic state of chaos at future times … Unless Asmita is rested in, the essence of statement “Each beingness and entity is divine” cannot be arrived at by an aspirant and thus if such aspirants end up distributing their knowledge, then this would only lead to problems for future generations … Since this discussion was not complied with during the last few millenniums by the ones who had distributed their knowledge to others, so this world also entered into a cyclic state of seemingly endless chaos …

AA-3 … Without Am’ness (i.e. ALA Naad) inherent present “within and with” the I’ness (i.e. Ahum Naad that was discussed earlier) the I’ness cannot even be a complete one and thus it would never be based upon fullness of allness and her each part … And the reciprocal state of what is discussed here, is also true …

Thus “AM” is always present with “I” and “I” is always present with the “AM” … “AM” self- manifests from the earlier “I” and yet the “I” is incomplete without the “AM” inherently present “within and with” it …

Thus is the state of eternal union of I’ness (Sound of Ahum which was discussed earlier) and Am’ness (ALA Naad which is being discussed here) …

And thus is also the state of union of Tamoguna Samadhi (i.e. the state of meditative absorption within macrocosmic I’ness or inertia or Tamoguna) and Rajoguna Samadhi (i.e. the state of meditative absorption within macrocosmic Am’ness or action or Rajoguna) … Tamoguna Samadhi always leads to Rajoguna Samadhi … Rajoguna Samadhi always leads to Raj Bhuvan (i.e. the King’s Palace which as such means, that an aspirant has a direct cognition of allness and her each part and thence a realization of the essence of allness and her each part) …

 

AA-4 … Without this union of I’ness or Ahumkara (or Ahamkara or Ahum Naad) and Am’ness or Asmita (ALA Naad) there can neither be any macrocosm nor can there be any microcosm … Thus in such a case, nothing can ever be originated within the Maker’s Makings … And in such a case, emptiness of allness (i.e. Sarva Shunya) shall be the only state of the macrocosm and her each microcosm …

And since these two i.e. Ahum Naad and ALA Naad, are the two primordial Buddhas of Buddhism whom the Buddhists have addressed as Buddha Samantabhadra and Buddha ALA respectively, so it is due to the reason discussed in this paragraph, that Buddhism also states that all Buddha’s lead to self-realization of emptiness (i.e. Sarva Shunya or voidness of allness or Shunyata or macrocosmic voidness) …

I’ness is of Shiva (i.e. Peaceful-Auspiciousness of allness, who itself is Aghora face of Shiva) and Am’ness is of Rudra Deva (i.e. wrathful manifestation of Shiva) … Both are omnipresent and self-balancing (i.e. mutually balancing each other) …

And within their self-balance, is the macro-neutrality which by itself is directly leading to a later self-realization of voidness … This was also depicted in the figure of the earlier topic (i.e. Between Ahum Naad and ALA Naad) …

 

ALA Naad … Some other aspects …

AA-5 … This state (i.e. Rudra Deva or ALA Naad) springs out (i.e. self-manifests) out of the Aghora face  (which was discussed in an earlier topic of “Ahum Naad”) …

ALA Naad (i.e. sound of ALA or Rudra Deva) is the rejuvenating aspect (and thus the destructive aspect) of the peaceful state of south face of Sadashiva i.e. Aghora (i.e. Ahum Naad which was discussed earlier) …

ALA Naad also holds the rejuvenation aspect of “Gyan Shakti (divinity of knowledge)” which itself is of Aghora and this is shown as a yellow colored orb in above painting (knowledge is of a yellow color) …

 

AA-6 … This state denotes the “macro-elemental fire (Agni Tattva or Agni Mahabhoot)” and thus this state also is of the “macrocosmic purifier or the universal purifier” …

As also a fact that unless something is a macrocosmic purifier (i.e. a universal purifier) it cannot even be deemed to be having a rejuvenation capacity within it … Thus that which holds the “macro-elemental fire (Agni Tattva or Agni Mahabhoot)” is also termed as the rejuvenator in many knowledge systems, all of who had only stated this after borrowing it from Vedic lore itself (i.e. from the systems of Vedic Yajna) …

And at the times when a world system is “finally” to be destroyed, since it eventually is the rejuvenation principle (i.e. Rudra Deva of our current discussion) which takes over that world so as to purify it (by destroy its current state) prior rejuvenating it in another form (or another state) and since this rejuvenation is also through the macro-elemental fire (Agni Mahabhoot) only, so it is due to this reason that the Vedic texts also state that the final end of macrocosmic creation or her any part, is primarily through fire … It is due to this original Vedic knowledge which was borrowed by many later religions …

And since macro-elemental fire (Agni Mahabhoot) itself is the macro-elemental light (Prakash Mahabhoot) and it also is the macro-elemental heat-luminosity (Tejas Mahabhoot) and since all these are inherently present in the Sun (Surya Loka), so many of the later knowledge systems have also stated that at the end of times, there would be so-many suns which as such are references to the fact that the worlds shall be destroyed by fire, light, heat and luminosity …

And since the Pingala Naadi (i.e. right hand channel or sun channel that is present around the spinal column) also denotes Tejas, so when the situation as is described in above paragraph actually arrives, then the heat inside Tejas Naadi (i.e. the right hand channel or sun channel or Surya Naadi) also increases due to over-activation of the sun channel within the aspirant … Due to this reason, after the rise of Kundalini Shakti (i.e. the pristine-divinity within an aspirant) rises till the crown plexus (i.e. thousand petalled lotus the top of brain) if an aspirant self-realizes allness, it’s each primary-part and also self-realizes the essence of allness and her each part, then the Kundalini Shakti that runs within the physical and subtle vehicles of such aspirants is also pretty fiery and this stage of high quantum of fiery energy which begins flowing within an aspirants physical and subtle vehicles, was told as “Serpentine Fire” within the western lore’s … This stage of fiery energy also denotes that the aspirant is not going to return back to any of the gross world systems (like this one) and is also related to Rudra Deva of our current discussion …

Rejuvenating aspect of Rudra Deva is only because of the fact that after it destroys, is also rejuvenates that destroyed state and thus purifies it of its earlier afflictions prior re-manifesting it again in its purified state …

These cycles of origination, existence and rejuvenation are eternal and continuous for all that has ever begun and is still evolving within the Maker’s Makings and these cycles keep continuing until that begun microcosm can evolve out of (or go beyond) the entirety of Maker’s Makings … Thus unless an aspirant evolves out of the entirety of Maker’s Makings, these cycles cannot ever be stopped irrespective of which greater entity (or knowledge system) you may believe in … Thus ultimately each aspirant shall have to walk “Himself Within Himself” (or “Herself Within Herself” if you are a woman) only and just like Rudra Deva also does …

 

AA-7 … Above painting shows the state of “sound of ALA (Rudra-Deva)” when the observing vehicle (Shown as an orange colored body at the bottom of above figure) is still pretty far from the central yellow orb which is depicted in above painting …

Since this state (or ALA Naad or Rudra Deva) springs out of and then it also rests within the envelopes of Aghora face of Sadashiva, so Rudra Deva is an intrinsic unbroken (i.e. partless part) of Aghora face of Shiva (i.e. Ahum Naad as was discussed earlier) … The red colored light that was shown to be eating out of the figure of an earlier topic (of Aghora face of Sadashiva) is denoting the Rudra Deva of our current discussion only …

 

BB … Discussing Rudra or ALA (Sound of ALA) in some more detail …

With above as a base, we continue further on these discussions on sound of ALA (i.e. ALA Naad) …

After transiting through the “intermediate state of Ahum and ALA (as was described in the earlier topic)”, this painted figure is arrived at (i.e. realized) … The transit itself was as the subtle vehicle (i.e. the blue colored astral vehicle which was shown in the painting of an earlier topic of “Aghora face of Sadashiva”) desired to meet Allah (The Godhead of Islam) …

BB-1 … This state has an endless sound of Aaaaaaaa-La…Aaaaaaaa-La…

BB-2 … The term ALA which as such is the seed sound (or seed syllable or Beeja Mantra) of this state and it means bigger, better, greater, larger and it also relates to all words which have similar meanings to the words stated here …

As a matter of fact, within the entirety of macrocosmic creation there is no state or entity or thing who could be addressed as greatest, biggest, best, largest and all such similar words and thus in above paragraph I have utilized words which do not hold an Est’ness +++ within them …

 

+++ Deviating a bit to explain +++ of above paragraph …

+++ This is because of the fact that once this of Est’ness is arrived at, then that entity loses its right to continue within its individuality and thus it cannot rest within any part of the macrocosmic creation (macrocosm) … This is because of the fact, that Est’ness only relates to the undefined yet realizable being i.e. attributeless-infinite Absolute-being (i.e. Nirgun Nirakaar Brahm) …

+++ And in addition to this, Est’ness can also be stated for the original self-expression of the Absolute being i.e. Shunya Brahman or the Zero-Infinite who simultaneously also is the Infinite Zero (this is already discussed in an earlier topic of “As IT self expressed itself”) …

+++ Once the essence of the terms like greatest, biggest, largest and best is arrived at by any entity, then that entity remains with no choice but to exit out of the macrocosmic creation and thus in such a case, it also cannot act as a Deva or God or deity of present or future times … Thus such ones who hold an Est’ness within them cannot even continue as centered entities (or Gods) of knowledge systems … As such those who relate to these centered entities (i.e. Gods of their systems) and yet utilize words which hold one or another aspect of “Est’ness” within them have only been proving their ignorance to the fact which is discussed here …

+++ Thus all that anything or anyone can arrive at and yet continue within the macrocosmic creation, is that which is short of Est’ness (like biggest, best, greatest, largest etc.) … And once the Est’ness arrives, then either that entity enters into the realizable yet describable state of the Absolute (i.e. the original self-expression of the Absolute or Shunya Brahman) or that entity completely exits out of allness and her each part (i.e. that entity who has arrived at “Est’ness) enters into attributeless infinite being and thus becomes one with it …

+++ Continuing with above paragraph … In the former case that entity remains as the non-lighted Shunya Brahman and can only continue as a deity of a system that is based upon pluralistic-monism of the macrocosmic creation and in the latter case that entity just exits out of the entirety of Maker’s Makings and thus it cannot end up continuing as a centered entity of any system that it was centering unto itself, till then …

+++ Continuing with above paragraph … Thus in either of these cases, the arrival at Est’ness cannot make any entity to continue as the centered deity of any individualistic or any other system … Thus all those texts who state that their Godhead is the greatest, biggest, highest, best and yet their systems (beliefs or faith etc.) are individualistic are only imaginary ones, because such a state is not even possible within the Maker’s Makings … All that can be stated for such entities who have centered one or another system (aka. sects of religions) unto themselves are terms like great, better, larger etc., and where the term “Great (or Maha of Sanskrit)” itself refers to the term “Supreme (or Param of Samskrit) as there eventually can only be one great in the entire macrocosmic creation …

What Greatness remains if there are two greats in the same macrocosmic creation, is what needs to be pondered upon …

Thus it was because of this fact that Vedic sages had used terms Maheshwara (which means as the Great Lord or Supreme Lord), Mahadeva (i.e. Great-Deity or Great-being) for Bhagwan Shiva and yet these terms were only subtly-referring to the fact that since there can only be one great, so the term Great (Maha of the Vedas) only refers “to and means” the supreme (or Param of Sanskrit) …

+++ As also a fact that all those entities who end up within the innermost meaning of terms which rest in the suffix which relates to “Est’ness” of any kind are also those entities who have ever had to exit out of the macrocosmic creation and such entities also no vibration and thus are also soundless ones, so they also cannot ever relate to any vibratory field of sounds, words, languages, texts, systems or beliefs … They only continue as the eternally detached ones and just as the supremely-detached Absolute-hermit i.e. Brahman, itself is …

+++ This vibrationless state is of the supremely detached hermit, i.e. Brahman … This supreme hermit (Poorna Sanyasi) is the attributeless-infinite being who is only a witness to that which rests within it (because it envelopes everything) and within which it also rests (because it pervades everything) … And in such a case, that entity cannot ever be the centered entity (i.e. Godhead) of any individualistic system (i.e. any form of monotheism) … Thus no form or formless state of individualism has ever related to Brahman and this is a fact even when all systems of any of the three times are only en route to IT (i.e. Brahman) itself … This is because of the fact that all roads (or paths) are eventually leading to the same attributeless infinite Absolute being (or Brahman or Paramshiva) …

+++ The one who enters in above paragraph (i.e. enters into Est’ness of any kind) only ends up exiting out of the entirety of Maker’s Makings and thus such a one is no longer available anywhere within the entirety of Maker’s Makings (including the macrocosmic creation) … This means that such a one is not available in any of the four macrocosmic states which were discussed earlier and are also mentioned below …

  • The non-lighted inert matter or inertial mass (or the Tam Brahmand or inertial macrocosm) itself is the base of the manifest state of macrocosmic creation … This is of an inert existence (i.e. the non lighted state of Tamas) … And when this state becomes actional, then from an iota of this state, is originated an entire universal sphere … This is because inertial masses are highly concentrated and compacted states and when thee inertial masses expand, then they only become the universe … Thus the Vedic lore states that when the manifest macrocosmic creation was not there, the non-lightness as is of severe-inertia (Ghor-Tamas) was all that was existent … It is also due to the reason which has been discussed here that the Vedic lore states that the entire universe was originated from its earlier state, which as such was of the size of the tip of a pinhead … And the big bang theory of modern science is also related to the same fact which originally was told by the much-much earlier Vedic sages …
  • The begun macrocosm, which is the state which originates from inert matter and this begun macrocosm includes all microcosms (i.e. all the universal spheres, planes, worlds, beingness’s and entities) … This state rests within a cyclic nature of existence …
  • The macro-neutral macrocosm (or the state of absolute-neutrality or the macro-equanimity towards allness and her each part (i.e. Sarva Samta) … This is the macro-neutral existence or the state of existence which is begun and yet unbegun and simultaneously is unbegun and yet is the begun … Thus this state denotes an equanimity towards allness (or Sarva Samta) … All concepts of equanimity relate to this state of Sarva Samta only and the diamond white light of this state is present everywhere (i.e. even within ALA Naad which is being discussed here, but this fact shall be shown in a later state of this topic of ALA) …
  • And the fourth and the higher of macrocosmic states is of the unbegun macrocosm within which the above three states of macrocosmic creation as have been discussed above are begun, rest in and finally return back to prior they enter into the stage of a final-dissolution (i.e. Mahapralaya which is arrived after a Brahma completes his designated time span as Brahma of creator of the multi-universe … This always happens each 311.040 trillion human solar years as per the middle time units of precision  … And even in this state of Mahapralaya, the unbegun macrocosm stays subtly-existent) … And since the unbegun macrocosm stays as the eternally unbegun one, so it cannot ever end and thus the unbegun macrocosm is also the eternal macrocosm (Sanatan Brahmand) … This unbegun macrocosm denotes the acyclic existence as is mentioned in later beliefs and faiths with terms like “God would grant an eternal deathless body, Buddha bodies etc.) all of which relate to the much earlier knowledge of Siddha sciences (which includes science of Siddha bodies) only … All that the unbegun does, is to render the necessary factors for beginning of the macrocosmic creation, even when it itself stays as the eternally unbegun one … Due to this reason, the unbegun is also termed as the acyclic existence i.e. it exists but yet it is in an eternally unbegun condition … Within the path of self-realization and the paths of realization of allness, this is the final state of the macrocosmic creation because beyond this state is existent the primordial nature (macrocosmic voidness or voidness of allness or Sarva Shunya) which is a non-macrocosmic state …
  • Thus when the aspirant exits out of all above four states of the macrocosmic creation, then is arrived the realization of the primordial nature (or macrocosmic voidness) … The primordial nature is also termed as voidness of allness (Sarva Shunya in some ancient Siddha and Vedic texts), emptiness (Shunyata in Buddhism) and is also termed as Shunya Tattva (i.e. essential emptiness) in Yoga and Vedas … This state of Shunya (i.e. voidness) is non-macrocosmic and it is within this state, that the unbegun macrocosm self-manifests itself and from within the self-manifested state of the unbegun macrocosm, are originated the other three macrocosmic states which were discussed above … Within the primordial nature (i.e. macrocosmic voidness) the existence is emanatory i.e. the entity emanates, does its acts and then de-emanates (or in other words, the entity returns back) to the same macrocosmic voidness (i.e. unfathomable expanses of emptiness) and due to this reason, those entities who reside within macrocosmic voidness cannot be termed as existent or non-existent and they yet all these entities of emptiness are the eternally existent emanatory ones and so is the unbegun macrocosm of our current discussion as it is also an emanated state only …
  • Once all the above mentioned five conditions of existence are evolved over by an aspirant (i.e. the aspirant goes past these five conditions) then all conditions, modes and states of existences which relate to any of the formness, formlessness, form-formless, formless-form and emanatory existence (that itself is within Shunyata, i.e. the vast-vast expanses as are of the macrocosmic state of voidness) are let go of by the aspirant … This let go of allness and her each part is through the stage of Nirbija Samadhi i.e. the seedless trance where the entirety of subtle impressional states of the macrocosmic creation (i.e. the seeded states of macrocosmic creation) which were present within the aspirants microcosm, are automatically returned back to their respective macrocosmic principal states … I have used the term automatically here as no further effort (i.e. cause of effect) is needed to accomplish it … And when this happens then all that remains is the non-lighted state of Zero-Infinite who also is the Infinite-Zero (i.e. Shunya Anantah Anant Shunyah or Shunya-Brahman) … Since in this condition the Zero itself is the Infinite, which also is the same Zero, so Buddhist texts have also stated that emptiness also holds a fullness and this itself is in line with the much earlier Vedic statement of Annapurna Upanishad where it is told that “Nihil of Nihilists itself is the Full of Fullists” which in turn means that “emptiness (as is stated in Siddha and Buddhist texts) itself is the fullness (as is told for Brahman, within the Vedic lore)” …
  • And it is after above that the aspirant has a direct cognition of that which is stated as colorless, aspectless, vibrationless, soundless, attributeless (Nirgun*), fully detached silent witness of allness who itself is infinite yet undefined, the enveloper and pervader of allness and her each part and thus is the realizable yet it remains as the indescribable absolute being (Brahman) … The same was stated as Paramshiva (Supreme Shiva), Parmatman (supreme essence), Nirgun Nirakaar Brahman, Brahman, Brahm etc-etc within the Vedic lore …

 

Deviating further to explain the seedless trance (Nirbija Samadhi) and the realization of that which is attributeless (Nirgun) …

Seedless (Nirbija) means, without seeds like vibrations (sounds, light and non light or their intermediaries), impressions (Samskaras which are including the accumulated and destined merit) and this state is also devoid of all the attaching factors and individual aspects like any form-formless, Inert-action-neutral and voidness of states …

And none of the subtle macrocosmic impressional states (Samskarik Awastha)which earlier were residing within the aspirant’s physical vehicle are existent within this seedless state …

Thus in such a case, that aspirant is fully freed of the earlier hold of the gross (or manifest or here or Apra Prakriti), subtle (or non-manifest or beyond or Para Prakriti) and impression (or Samskarik Brahmand) and the neither-manifest nor non-manifest (i.e. Avyakta Prakriti) aspects of the macrocosmic creation … And due to this fullness of freedom from the entirety of macrocosmic creation, such an aspirant walks in perfect freedom from allness and her each part and thence into that which is beyond the Maker’s Makings and is told as the supremely detached silent witness of allness (i.e. supreme hermit or Parabrahman) within the Vedas …

Nirbija Samadhi happens through the union of Purusha (masculine principle) and feminine principle (or Prakriti) both of who reside within the physical vehicle itself … Thus when the macrocosmic masculine and feminine principles unite within the aspirants microcosm itself, then seedless is self realized …

The same union is stated as a union of “Shakti and Shiva” (Vedic wisdom) and also as “Bhadri and Bhadra (Buddhism) …

As also, when this union happens within the physical vehicle of the aspirant, then it also leads to a realization of ‘allness and its each part’ prior the seedless state of allness is self-realized and which itself paves the way for a later self-realization of the attributeless-infinite absolute-being (i.e. Nirgun Nirakaar Brahm +++) …

 

+++ Explaining the term Nirgun Nirakaar of above paragraph … Within the union of the two words, formless (i.e. Nirakaar) and attributeless (i.e. Nirgun), the formless is only found to be a boundless infinite (i.e. Ananta) state … Thus even when the term Nirgun Nirakaar literally means attributeless-formless, yet it is stated as attributeless-infinite in this text …

Once this attributeless infinite being (Nirgun Ananta) that is pervading allness, is realized, then the following is also a fact …

  • There neither remains any duality nor any non duality, nor even any intermediary of these two …
  • There remains neither any existence nor any non existence, nor even any intermediary of these two …
  • Neither thisness nor thatness, nor even any intermediary of these two …
  • Neither non-thisness nor non-thatness, nor even any intermediary of these two …
  • Neither any Is’ness nor Not’ness not I’ness nor even Am’ness, nor even any intermediary of these four …
  • Neither here nor beyond nor even any intermediary of these two …
  • Neither goodness nor badness nor even anything which is intermediary of these two …
  • This is because the attributeless infinite (i.e. Paramatman or Nirgun Nirakaar Brahm) is the omnipresent and thus such an aspirant only sees that omnipresent Brahman everywhere … Due to this reason, this state has been termed as Advaita, which actually means that which is neither dual nor non-dual and thus is the perfectly real non-duality which is also free of individualities of such terms …

And finally for this deviation … My first realization of the self luminous (Swa Prakash or Swayam Prakash) yet the colorless (attributeless or Nirgun) happened within ALA Naad (sound of ALA) and due to this reason, I also know that ALA Naad is also an authentic path to a direct cognition of the self luminous absolute being (or in other words, Swa Prakash Brahm or Brahman) … But since Brahman is omnipresent, so IT can also be self-realized through other paths and their states because omnipresent cannot be limited to a single path …

 

Resuming again …

CC … This state is of very vast expanses … So vast, that initially, it seems unbelievable …

 

DD … This is a very-very peaceful state I found it much more peaceful as compared to “Ahum Naad” (sound of Ahum, as is described earlier) …

Vedic and Buddhist texts describe this as a wrathful state, but this is because it denotes macrocosmic attribute of action (i.e. Rajoguna) which if let loose and without the equal-opposite balance from macrocosmic attribute of inertia (Tamoguna), can lead to a total havoc within the macrocosmic creation …

Plus this state also represents “macro-elemental fire (or Agni Mahabhoot)” …

Due to above reasons, Rudra Deva of Vedas is termed as a supreme-rejuvenator … And due to the same reason, ALA Buddha of Buddhism has also been termed as wrathful …

 

EE … An orange colored very subtle vehicle enters this state (because the blue colored astral is already absorbed within earlier stage of Ahum Naad as was discussed in the earlier set of topics) …

If someone enlarges above figure then that painted orange vehicle would be visible at the bottom part of above figure …

That orange vehicle is the Rudra body (i.e. the vehicle of Rudra or vehicle of ALA Naad) within each aspirant …

 

That’s all for this particular topic …

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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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