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Swaroop Stithi … Nirguna

Swaroop Stithi was already discussed earlier on as “resting in union to one’s own essential nature” …

But here that essential nature (or Swaroop Stithi) represents a state which itself is beyond the purview’s of the entirety of Maker’s Makings … This is because here Swaroop Stithi only means a stage of resting the attributeless infinite Absolute being (Nirgun Nirakaar or Brahman) …

This discussion shall also be without a painted sketch because the attributeless infinite Absolute being cannot even be painted, due to its colorless, beyond dimensional state …

 

QQ-1 … Nirguna Swaroop Stithi …

Attributeless, is what the word Nirgun means …

And that which is attributeless, is also the boundless infinite …

Thus this means that state which is the attributeless infinite (Nirgun Nirakaar Brahm) … And earlier on we have already discussed many a times that the attributeless infinite is none other than the Absolute being (Brahman) …

Thus this topic refers to that state which is of a union to the attributeless infinite Absolute being (Parabrahman) …

And since the aspirant’s innermost essence (or Atman) itself is Brahman, so this topic of Nirgun Swaroop Stithi only relates to that stage where the aspirant self realizes this fact of “Atman is Brahman” …

And since Brahman is infinite, so the Nirgun Swaroop Stithi of the aspirants Atman, also denotes that infinite state of existence only …

Due to above reason, the accomplishment of this state is also denoting the following …

  • Bodiless body … Atma Sharira … This state is bodiless as it is of very vast dimensionless expanses and thus it cannot even be termed as a body, even when it really is a boundless infinite bodied state of that aspirant’s Atman and where the Atman is already self realized to be none other than the fully detached pervader and enveloper of all (i.e. Brahman) … Thus the bodiless body is the state of “Atman as Brahman” …
  • Colorless body … Nirgun Sharira … Since the attributeless is colorless, so the state of an aspirant who has entered into this topic, is also as a colorless dimensionless body which pervades and envelopes allness and her each part … But this condition is not of the aspirant, as it is of the real nature of Atman (innermost essence) of the aspirant …
  • Aj Sharira … Aja Sharira … The unborn vehicle … Aj or Aja is the unborn, un-manifested Absolute being … Sharira means body … Thus the state of an aspirant in this union (as is discussed in this topic) is as Aj (or Aja) itself … But this state is not of the aspirant, as it is of the Atman of that aspirant …
  • Vehicle-less Vehicle … Since the infinite can never be termed as a vehicle, even when it really is, so the state of the aspirant is as a vehicle-less vehicle and just as it is told here …
  • Indescribable vehicle … Since the attributeless is beyond words, languages and texts, so the state of an aspirant in this topic is as an indescribable vehicle of the Absolute … That attributeless Absolute and its indescribable vehicle is thus called as “realizable yet indescribable, knowable yet beyond words of knowledge and languages” …
  • The mindless yet supreme mind … Since the attributeless absolute is the infinite beyond all bounds and comprehensions, so IT is also the omnipresent (or all present one) … And even when IT is the omnipresent, yet IT is beyond the reaches of mind … Thus some have also explicitly told it as the mindless one but have yet subtly (or implicitly) referred to IT as the supreme mind …
  • Body of reality … Since the attributeless infinite being to whom the bodiless body of our discussion relates, itself is the final reality which pervades and envelopes allness and her each part and IT also is as the innermost essence (or Atman) of allness and her each part, so the state of an aspirant (i.e. aspirant’s Atman) is also none other than being a body of reality (of all that ever is) … The attributeless infinite being (Nirgun Nirakaar Brahm) has already been discussed in an earlier topic of “As IT originally was” …
  • Seedless, vibrationless, aspectless, soundless, unrestricted-partless-omnipresent and undefined vehicle … As these are the facts about the attributeless infinite being (Brahman) , so when the aspirant self realizes his (or her) innermost essence (or Atman) to be none other than Brahman, then the header of this bullet point is all that remains as the reality of the aspirant … And since such a state is “realizable yet undefined” so the colorless body (and state) of our current discussion is also an undefined one only …

 

This topic denotes the last and final self realization of any aspirant and during any of the triple times …

This state can only be discussed through Vedic Mahavakyas … Vedic Mahavakyas shall be taken up in the next topic (i.e. after this topic completes) …

 

QQ-2 … Describing Nirgun … Or Nirguna …

That which is attributeless is none other than the one which is self luminous (i.e. Swa Prakash or Swayam Prakash) and IT is also the “unborn and thus undying (i.e. Aj or Aja)” and thus is the eternal (Sanatan), colorless-attributeless (Nirgun), infinite (Anant) yet undefined one who is realizable yet is indescribable, seedless (Nirbija) yet the non-seeded-original-seed of allness, beyond all concepts-imaginations-visualizations yet the final essence of all authentic texts which relate to the supreme knowledge …

This is what the Vedic word “Nirgun Nirakaar Brahm” actually means …

That Nirgun (Nirguna) Nirakaar could also be told as follows …

  • The unchanging, ever-same, non moving and eternally stationery (Nirgat) …
  • The Stainless-Taintless one (Nishkalank) …
  • The Formless-Infinite one (Nirakaar-Anant) …
  • The Attributeless one (Nirgun) …
  • One without any support or base (Niradhaar) …
  • One on whom everything depends and yet it is independent (Swatantra) …
  • One who is without any root (Niramoola) …
  • One without external supports or the self-supported one (Niralamb) …
  • The spotless one (Nirmal) …
  • The most subtle one who pervades all (Sookshma) …
  • One whose vehicle is a vehicle-less state (Niryana) …
  • The eternally liberated beatitude (Nivritti) …
  • Eternally free of all afflictions (Nirvritti Awastha) …
  • One who is the vehicle-less vehicle of final-emancipation (Nirvana) …
  • The ever-present one (Nirantar) …
  • The undisturbed-unrestricted one (Nirabadha) …
  • The All-present one (Sarva Vyapt) …
  • One who is without bondage’s (Nirbandhan) …
  • One who has no relations or relationships (Nirbandhu) and this is even when everything eventually relates to IT …
  • One who is beyond fame or disgrace (Nirabhibhava) …
  • One who is free of all desires (Nirabhilasha) …
  • One who is free of ego (Nirabhimana or Nirabhisamdhin) …
  • The sinless one, who is free of all faults (Niragas) …
  • One who is free of all vibrations (Nirspandan) …
  • The fully detached and Renunciate one (Poorna Sanyasi) …
  • The I’less I (Nirahamkara) who pervades in all I’s that ever are …
  • One who needs no gross or subtle food to survive and also has nothing which relates to abstinence (Nirahara) …
  • One who is beyond all expectations or their opposites (Nirakanksha) …
  • One who has no shape or nonness of shape or form (Nirakrit, Nirakaar) …
  • One who is without any individual plane or world of its own (Niraloka) and yet is the omnipresent one (Sarva-Vyapt) …
  • One who neither has any deeds or reaps any fruits (Nirkarman) …
  • One who is desireless (Nirkaam) …
  • One who is neither with mind nor without mind (Nirmanas) …
  • One who is free of effects of Maya (Nirmaya) …
  • One who is imperishable (Nirapaya) …
  • One who is eternal (Niravyaya or Sanatan) …
  • One whose expanses are immeasurable (Ananta) …
  • One who is free of weights or measures (Nirabhara) …
  • One who is as the partless-ever-same (Nirbheda) …
  • One who is faultless (Nirdosha) …
  • One who is free of five subtle causal bases (Nirtanmatra) …
  • One who is free of all process (Nirtantra) …
  • One who is free of all principles (Nirsiddhanta) of Maker’s Makings and yet is the most subtle supreme principle (Param Siddhant) of Poorna Tyaga (full renunciation) on which the entirety of Maker’s Makings is based …
  • One who is Soundless (Nirebha or Niranaad) …
  • One who is free of sense of touch (Nirsparsha) …
  • One who is free of sense of sight (Nirdrishti) …
  • One who is free of sense of taste (Nirswad) …
  • One who is free of sense of smell (Nirgandha) …
  • One who is the causeless vehicle-less vehicle of all (Nirhetu) …
  • One who is within all, yet is the fully detached one (Nirvisangha) …
  • One who is without and thus is devoid of all alternates (Nirvikalpa) …
  • One who is the eternally blissful (Chidanand) …
  • One whose state if entered is found to be thoughtless (Nirvichara) …

And the self realization of the bodiless body of our current discussion is also denoting the same … All above are thus denoting the same bodiless bodied state of the aspirant (which actually is the aspirant’s essence or Atman) …

This bodiless body of the aspirants innermost essence (or Atman) is supreme beings essence (Paramshiva-Amsha or Brahm-Amsha) within each aspirant and thus this bodiless bodied state eventually is also none other than the same Anant-Parashiva (or Nirgun Nirakaar Brahm) …

And those readers who do not hold the right types of impressions (Samskaras) to understand the deeper implications of what is shallowly written here, would only term this discussion as a useless-meaningless (or Nirarthak) one …

And those who hold the right Samskaras would know the meaning of above terms that have been used to describe this colorless-infinite non-vehicled-vehicle that is within each aspirant and is as the aspirants innermost essence (or Atman) …

Those who know this discussion would also know the essential meaning of the Sanskrit term, “Shivohum (I Am Shiva)” in addition to the meanings of the Vedic Mahavakya (Four Great Statements of Vedas) which would be discussed in the next set of topics …

 

Proceeding further …

Above self realization also leads to the knowledge of correctness of a statement of ancient Vedic sages …

  • What use are the scriptures and their systems for those who have already known “That” common innermost essence of all the scriptures …
  • And what use are the scriptures for those who have not even begun within the knowledge and systems of knowing IT …

 

And because Brahman (or That or IT) eventually is the indescribable yet realizable, so this also denotes the correctness of a statement of ancient Vedic sages as follows …

  • Those who have known IT and also believe that they know IT, are not the real knower’s of IT …
  • And those who have known IT and yet think they do not know IT fully, are in fact the real knower’s of IT …
  • Thus IT remains as the indescribable and this is even when IT definitely is knowable through self realizations and then through a further self analysis of those earlier self realizations …

 

QQ-3 … Nirgun (Nirguna), Kaivalya and Poorna Sannyasa …

And since “Brahman (or That or IT)” itself is the finality of allness and is also the supremely detached final pervader and enveloper of allness and thus IT by ITself is the Supreme who primarily exists within its “neither dual nor non-dual and thus perfectly real-non-dual” state (i.e. Advaita Awastha), so Brahman (or That or IT)  also stands as the incomparable one due to the fact that is it without any alternates (i.e. IT is Nirvikalpa) …

 

And finally for this topic …

That which is without alternates, is what Kaivalya Moksha actually is … Kaivalya Moksha means “a final liberation due to a full, final and permanent isolation from allness and her each part” …

Thus what is told as Nirgun Nirakaar Brahm, is none other than what is told as Kaivalya (or Moksha) …

Since Kaivalya (or Moksha) denotes a perfect isolation, so this itself is the state of being a Poorna Sannyasi (i.e. one who has renounced allness and her each part or one who is resting in Poorna Sannyasa) …

Poorna Sanyasi is who Nirguna Brahma (or Nirguna Brahman) actually is …

And it was due to this reason that within the Vedic lore and all that has directly or indirectly originated from (or related) to Vedas, the state of Sannyasa (or state of Mendicant and Renunciate) was told to be the higher and last amongst all paths of evolutionary existence …

And it also was due to the same reason, that Sannyasa (path of a Renunciate) was also told as the last of the four Ashrams of Vedic lore … These Ashrams are as follows …

  • Childhood or schooling … Or Brahmacharya …
  • Married or family part of life … Or Grahastya …
  • Stage of detachment from family life … Or Vanaprastha …
  • Then the last one of final renunciation … Or Sannyasa …

 

QQ-4 … Nirguna Brahma … Ishana face of Sadashiva

That who is addressed as Nirguna Brahma (or Nirguna Brahman or Nirgun Nirakaar Brahm) is none other than the centrally placed yet all pervading, all enveloping, upward facing (i.e. skyward looking) colorless crystal like, self luminous “Ishana face of Sadashiva” …

Since we have already discussed this in the later topic of “Pancha Mukha Sadashiva”, so I shall end this discussion here …

And even when I have ended this discussion on Siddha Sharira and Loka, but I must confess that whatever I have told is less than a drop in the vast ocean of that knowledge system which relates to “Siddha bodies and their divine worlds” …

And that which has intentionally not been told or described here, is left for the self realizations of those interested aspirants, who in today’s degenerate times are not many in number …

I know this fact after roaming almost all lands of this planet during the last 27 years, or close to this time span …

 

That’s all …

 

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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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