Right clicking disabled.
logo

The Zero Infinite and beyond

This topic is related to a previous one where we had discussed Shunya Brahman, which itself is the Zero Infinite, who simultaneously also is as the Infinite Zero … The self realization of Zero is by absorption within emptiness (or Shunya Samadhi) and then is the stage of self realization of Zero Infinite and which leads to the even further  self realization of the “Infinite Zero”, both of which are self realized via the path of Asamprajnita Samadhi (i.e. trance or absorption within non lightness, which as such is the original self expression of the Absolute being or Brahman) … And finally is the self realization of Paramshiva (or Param Shiva), who at later state of self realization is also known to be the same as Maa Adi Parashakti

Thus, Zero is the path to self realization of infinity and infinity is also the path of self realization of Zero and when in the eternally unioned state of Zero and Infinity, is self realized that which is addressed as Shunya Brahman …

This topic continues from previous one of “Three attributes or Triguna” …

This topic is also related to the previous topic of “As IT originally was” and it also relates to another earlier topic of “As IT self expressed itself” which is also in addition to relating to the topic of “As it progressed” and also another earlier topic of “As IT furthered itself” and which itself is in addition to its relation to the topic of “As IT eventually became” …

And the path of self realization of this topic is rooted in earlier topics of “Myself Within Myself” and also to the realizations of another earlier topic of “Rudra Within RudraItself within Itself” and that too whilst based upon earlier topic of “BrahmpathThe last path” which leads to topics of “Tyaga … End stage of Brahmpath” and which finally ends into the topic of “Brahmpath … End result” all of which are eventually related to  to the path of “Sadashiva Pradakshina”…

 

99-AA … Regarding the self realization of the zero infinite …

This is self realized after the 20 intermediary voids are passed through and thence the aspirant’s consciousness enters into the 21st Great Void which is also addressed as Mahashunya within the Vedic and Yogic lore’s and which is directly realizable from Brahmaloka

This is related to macrocosmic voidness (which in other words, can also be termed as voidness of allness) which itself is the path towards a further self-realization of Shunya Brahman i.e. the Zero Infinite which simultaneously is the Infinite Zero and which is depicted by the mathematical symbol of Infinity … Or in other words, the “Absolute voidness of the Absolute” …

This also is the finality of “macrocosmic Not’ness (or Shunyata)” to which the Nihilists relate to and which is termed as emptiness and as voidness of allness (or Sarva Shunya)…

This is realized after the earlier realization of the Shunya Tattva (i.e. the Elemental-Zero or the Primary Zero) of Yoga …

This realization of Shunya Tattva of Yoga is through the initial stage of Shunya Samadhi (or the meditative absorption within emptiness or the absorption within the primordial nature or the primordial Zeroness) which leads to the later stage of “Asamprajnita Samadhi (or absorption within the eternal non lightness of Shunya Brahman)” … This later stage of Asamprajnita Samadhi is the one which leads to the self realization of Shunya (or emptiness of Buddhism), which itself is Shunya Brahman as is being discussed here …

Note: Non lightness does not mean darkness …

This is beyond the three attributes (which in previous topic were discussed via the word of Triguna) … All three attributes also rest within and thus are finally leading to this state of Shunyata (or emptiness), which in its finality, is the one that was termed as Shunya Brahman … Shunya Brahman is the one that would be discussed here  …

 

99-BB … Easiest path to Zero that itself is the Infinite … And beyond …

When the three attributes are crossed over (i.e. evolved over), then is arrived the macrocosmic voidness … The same macrocosmic voidness is also that which is present intermediary to (or in between) all these attributes … Thus voidness of allness (or macrocosmic voidness) separates these three attributes from each other …

When an aspirant moves beyond the three macrocosmic attributes (Triguna), then there neither remains any I’ness (Ahumkara), nor any Am’ness (Asmita) nor Is’ness (Hai-Ta or Allness, which itself is related to the allness of Maker’s Makings) and thus at this state, only the Not’ness (Shunyata) is all that remains …

Thus basis this fact, the path to self realization of this state can only be that which is free of Ahum (which in other words also means as the Ahamkara and which itself means as the I’ness), free of Asmi (Asmita) and is that which also is beyond the entirety of Maker’s Makings (i.e. Is’ness) as this state being of Shunya Brahman, is the original self expression of the attributeless infinite absolute being (which in Sanskrit texts is addressed as Nirgun Nirakaar Brahm or Brahman or simply, that is in Sanskrit is called as Nirgun Nirakaar) which itself was “all that was” prior to the original origination of Maker’s Makings

This Shunyata itself is the Zero which is infinite and simultaneously it also is the Infinite that is Zero or in other words, Emptiness which is fullness and fullness which is emptiness … Thus Shunyata is the same as that which was very subtly told in Annapurna Upanishad as “Nihil of Nihilists is the Full of Fullists” … And this is what was told as Shunya Brahman or the eternally unioned state of Shunya and Brahman

 

99-CC … Final realization …

Once stationed within Shunya Brahman (or the Zero Infinite which itself is the Infinite Zero) then that aspirant has already reached a state of evolution which is beyond the entirety of Maker’s Makings … This is as Shunya Brahman is the original self expression of the attributeless infinite Supreme being (Nirgun Nirakaar Brahm or Brahman) and a self expression is always prior to the later stage of self expressed coming into form and formless existences within the Maker’s Makings

 

Proceeding further …

Thus in such a state, that aspirant knows this state of evolution … Thus …

I am That … For That is all that remains after the I that earlier was, has already extinguished all its I’ness-Am’ness-Is’ness-Not’ness of being within one or another form and/or non-form” that earlier was wrongly believed by me, as me …

This is also the stage of direct cognition of the wise words, that ultimately …

“There is nowhere to go, nothing to do, nobody to be”

 

This is also the stage of self realization of those divine words of my eternal guide (Sanatan Gurudeva Sriman Naaraayana) who had thus told me …

“Each has ever had to walk the last path (Brahmpath) … Alone”

In its finality, the word “Alone” also means “free of all texts, paths of evolution, their preachers, codes and their Gods (or Satan’s)” …

 

And after walking alone, when the final realization happens, that that aspirant also self knows the truth of below statements from the timeless Vedic lore’s …

What use are the scriptures to those who have walked it all and known it all

What use of scriptures for those who have yet not begun on the path of above

In the absence of going’s, doing’s and being’s and whilst walking alone, such an aspirant directly enters into the final singularity which exists beyond this part of the discussion and just as it is discussed below …

 

99-DD … The Nameless Name … The absolute singularity beyond all above …

This part of the topic relates to the earlier one of “As IT originally was” …

This state is as follows …

  • IT is the attributeless yet infinite, both of who are undefined …
  • And since the attributeless infinite (i.e. Nirgun Nirakaar) who itself is the absolute being , is omnipresent i.e. it is present within and beyond the macrocosm and her each microcosm …
  • As we had discussed earlier, that it anything is omnipresent (within purviews of dimension of state), then it is also the eternal (within purviews of dimension of time), omnidirectional (within purviews of dimension of directions or ways of life or paths of evolution) and infinite (within the purviews of dimension of space) …
  • And we had also discussed earlier, that if anything is omnidirectional, eternal, infinite and omnipresent, then it would also be omnipotent because omnipotence is a derivative of all the finality of four of these discussed aspects …
  • Above is what Parabrahman is as far as its description within the purviews of the four primary dimensions is concerned …

 

And that which is all above, itself is the undefined one, which could be described as follows …

  • IT is self realizable, yet remains as the eternally fully-indescribable one …
  • IT is directly cognizable yet beyond all interpretations of any knowledge …
  • IT is knowable through the inward path (i.e. Atma Jnana or path of self realization) yet IT is beyond all words of knowledge … This is as it is beyond the knowledge sheath (which in Sanskrit language is called as Vijyanmaye Kosha and which in Sanskrit is also pronounced as Vijyanamaya Kosha) … As also a fact, that, IT is only known through Vedic Mahavakyas some of which were discussed earlier on and most have been left out within the discussions of this text …
  • IT is omnipresent, yet IT remains beyond the imaginations and visualization of the mind sheath (which in Sanskrit language is called as Manomaye Kosha and which in Sanskrit is also pronounced as Manomaya Kosha) …
  • IT is omnipotent, yet ITs totality of potency is incalculable …
  • IT is Infinite, yet beyond all mathematics and mathematical symbols …
  • It is eternal and thus ITs timeless beginning and fathomless end is eternally untraceable …
  • IT is supreme divinity (energy or Shakti or Devi) and yet IT is beyond the vitality of the macrocosm and its any microcosm i.e. IT is beyond vital air sheath (which in Sanskrit language is called as Pranamaye Kosha and which in Sanskrit is also pronounced as Pranamaya Kosha) of macrocosm and microcosm …
  • IT is the most blissful one who resides as Atman (i.e. innermost essence) within the causal body or bliss sheath (which in Sanskrit language is called as Antahkarana Chatushtaya and in Vedic lore, the same is also addressed as Anandmaye Kosha and which in Sanskrit is also pronounced as Anandamaya Kosha) of each aspirant and yet IT stays detached from Anandmaye Kosha even when IT is self-seen (I mean self realized) within the Anandmaye Kosha itself …
  • IT is the seer who sees ITself … Nobody other than IT can ever see IT … Thus those aspirants who have self realized IT, have only self realized IT through their own innermost essence (or Atman) as IT ITself is as the Atman of all who sees ITself as Brahman …
  • IT is the eternal undefined who is addressed within all Mahavakyas of the Vedic lore … Within the four Vedic great statements (i.e. Vedic Mahavakya) IT is the one who is addressed as “Tat of Tat Twam Asi”, in addition to being what is stated as “Brahm of Ayam Atma Brahma” and the same absolute is also the “Prajna and Brahm of Prajnanam Brahma” and in addition to these, the same absolute is also “Brahm of Aham Brahmasmi” … And in our earlier discussed Mahavakyas, IT is the “So of Sohum” and in addition to these, II also is the what the word “Shiva of Shivohum” really means …
  • IT the conscious-knowledge-activity principle of the entirety of “allness and its each part” and yet it only exists as “Satchidanand i.e. IT only stays as Truth Conscious Bliss” … IT is the one who is also addressed as “Satyam Jnanam Anantam (i.e. Truth Knowledge Infinite)” in Taittreya Upanishad …

 

And basis this is the following fact about Brahman …

  • IT is the final doer of all, and yet due to its attributeless and infinite absolute partless nature, IT does nothing except be an eternal witness to all the doings of allness and her each part …
  • IT is the one who reaps all and yet due to its attributeless and infinite absolute partless nature, in reality IT reaps nothing and thus IT only continues as a fully detached eternal witness to the reaping’s which are enjoyed by allness and her each part …
  • IT is the self luminous supreme hermit (Param Sanyasi), Param Sadhu (Supreme Sage), Paramatman (Supreme Atman) whom Vedas have addressed as Parambrahma, Parabrahman, Brahman, Brahm, Nirgun Nirakaar, Parmeshwara, Parmeshwari, Adi Parashakti, Paramshiva, etc., …

 

That’s not all, so also note the following about IT …

  • This is the state within whose infinite envelopes, everything (i.e. entirety of Maker’s Makings) is eternally resting and thus it is the Infinite omnipresent Brahman … And IT simultaneously also rests within all above and as their innermost essence (i.e. Atman) …
  • Everything rests within the attributeless infinite (Nirgun Nirakaar Brahm) because the attributeless infinite is enveloping everything …
  • And simultaneously the attributeless infinite is also resting within everything, as this attributeless infinite is also a final pervader (permeator) of everything …
  • IT is within the allness and her each part and is simultaneously the allness and its each part, is also resting within it …
  • IT ITself is as “allness and her each part” because “allness and her each part” is nothing but a self expressed, self manifestation, self present state of IT, as the macrocosm and each microcosm … Thus state the Vedas “Sarvam Khalvidam Brahm” which means “Brahman is all that ever is”, “Everything everyone everywhere is Brahman”, “All that is, is Brahman” …

The path to all above, is the inward path i.e. that path which leads towards ones own innermost essence (Atman) …

And yet that inward path only terminates into the supreme realization as is of the unbroken timeless unity of the “essence within the aspirant (i.e. Atman) and the pervader  and enveloper of allness and its each part (i.e. the essence of allness or Brahm or simply as Brahman)” …

 

And finally …

  • IT is the Kaal (eternal time) and Kaalchakra (or eternal cycle of time) is ITs own self expression within the Maker’s Makings …
  • IT is the “Supreme Lord of time (Bhagwan Mahakaal)” whose divinity is the one who is addressed as “Maa Mahakaali (who as such is the pristine divinity of time)” within whom everything has been resting during the entirety of timeless eternity that has gone by and within whom everything shall continue to rest during that fathomless eternity which is yet to be passed, by the Maker’s Makings … IT is Shiva, who ITself is Shakti … IT is Shakti, who ITself is Shiva …
  • And IT also is the same being whom Vedas address as Paramshiva and Maa Adi Parashakti, both of who are one and the same in their finality and their own primary self manifestation is as Viraat Parabrahman Sadashiva (who itself is the one that was discussed in an earlier topic of Panch Mukha Sadashiva) … The same Pancha Mukha Sadashiva is also addressed as Pancha Brahma (in Panch Brahma Upanishad and other parts of Vedanta) and the same five faces of Sadashiva are also addressed as Panch Mukha Shiva and this itself is in addition to being addressed as also as Bhagwan Vishvakarman, as Karya Brahma and also Sriman Naaraayana …
  • There is nothing beyond this knowledge … Never was … Never would be …

 

Continues …

Share

Published by

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.

Comments are closed.