Here we shall discuss the sameness of state of a Sadyomukta (spontaneously liberated whilst still incarnated) and a Tirthankara … And thence lead this discussion to the fact, that Tirthankar is one who has attained to Sadyomukti (spontaneously liberated, whilst alive) and yet he manages to make his physical vehicle survive past his Sadyomukti …
This is the third topic on this series on Zero and Infinity (or infinity and zero) and it continues from the previous topic that had the header of “Principle of zero infinity … Shunya Ananta” …
Recall of Yogi’s of Zero Infinite and Infinite Zero …
Note this carefully …
Contrary to what was discussed above, intermediary stages also hold a consequence, because such Yogi’s who have missed a few real next’s in their evolutionary process (as discussed above) can be recalled back whenever needed by the mother nature (Maa Prakriti), so as to do those jobs by which their earlier stagnations (of those missed out evolutionary real-next stages of evolution) can be cleared …
And this is also why highly evolves sages (Siddha’s, Rishi etc.) also return back sometimes …
But at the same time, the time span of next return of the one who has self-realized his (or her) Atman as Brahman, can never be calculated because of the fact, that, Brahman is naught but the timeless eternity, whose calculation is beyond the scope of mathematics and time …
Such sages who are recalled back from Brahman, enter the physical worlds as Para Brahman in a human bodied form i.e. they are Saguna Brahman (or in other words, Brahman in a state of being Saguna Sakara or in other words, Brahman in a human bodied form) …
Such sages can also be recalled back in an attributed-formless state, in which case they themselves become one of the divine worlds (i.e. a Deva Loka or a Siddha Loka and where their state is of attributed-formlessness (Saguna Nirakara) …
These two were already discussed within an earlier topic of “As IT eventually became” …
And in either of these two cases of return back, they continue as Brahman (Parambrahma) either in their then form (human or microcosmic form) or in their formless states (like a divine world or Deva Loka or Siddha Loka) …
Thus, even when they may return back in form or there returns are in formless aspects, they only remain as a detached witness of all that rests within and beyond them or is associated to them … This is why, any world, plane or universe and even the divine worlds (Deva Loka) are only as a witness to those who rest in their purviews and within their previous incarnations, all these were those sages who were of the category as discussed here …
Even the creator deity (Brahma) and the ruler of divine worlds (Indra) were Vedic sages in their previous incarnations and who evolved to take up their respective roles …
All worlds, planes of existences, universes and all divine worlds were Vedic sages in their previous incarnations and who were recalled back to be these in their current incarnations … And all this was due to their earlier stagnated real-next’s of evolutionary process, which could only have been cleared if they took up their present roles, just as they presently are in …
Clearing of all earlier evolutionary stagnations is Kaivalya Moksha …
Thus, basis above, that sage who has already cleared the entire evolutionary process which includes the state of an utter absence of real-nextness in his (or her) evolutionary process, is the one who enters Keval or Kaivalya, which as such means the stage of entering into a full, final and permanent isolation from allness and her each part and which in the Vedic lore is told as Kaivalya Moksha and whom the scriptures of Jainism tell as Keval, the state of a Tirthankara … Thus, whether we address a sage of Keval as Kaivalya Mukta or as Tirthankar, they both mean the same state (of Keval or Kaivalya) …
And this is why, whatever we see as form or formless, ultimately is naught but Brahman, who only denotes the stage of being a detached witness of all and thus is Keval (Kaivalya or Moksha) …
So whether we address a Jain Tirthankara as Tirthankara or as Brahman manifested in human form, makes no difference … And this is why, I personally consider the Jain philosophy as that of high Yogic order … But the problem with Jain philosophy, is that there can never be more than 24 Tirthankara’s which limits the number of people who can enter into Keval …
The path of Zero Infinite and Infinite Zero … And Jain Philosophy …
When we look at the important stages of Jain philosophy and then compare it to the much earlier Vedas, then we also see that it actually is the same sweet tasting toffee, but packed in a different wrapper which has a different words of a different language, but yet it leads to the same finality of Vedas, which as such is of Kaivalya Moksha …
As an example of this …
- Videhamukta … Videhamukta of Vedic lore, which means as a sage who attains to his final liberation (Kaivalya) soon after de-incarnation of his physical vehicle, is the same as Siddha of Jainism … Thus Vedic word Videhamukti, also denotes the state of a Siddha of Jainism …
- Jeevanmukta … Jeevanmukta of Vedic lore, which means liberated whilst still alive, is the Arhat of Jain philosophy … Thus, Vedic word Jivanmukta, which means liberated whilst still incarnated, also denotes the state of Arhat of Jainism … But Jeevanmukta is term that is used for that sage, whose liberation is not spontaneous, as has been discussed in the next bullet point …
- Sadyomukta … Sadyomukta of Vedic lore, which means as a sage who is liberated spontaneously (i.e. liberated without a prior warning or signs) and that too whilst still alive, is slightly differently stated in Jainism as far as the term Tirthankara of Jain philosophy stands and in relation to the term Sadyomukta as was stated by Vedic sages … And this is even when, within their essentiality, both these terms are eventually denoting the the same accomplishment …
Explaining Tirthankara and Sadyomukta …
Sadyomukta is that sage, who in his earlier incarnations has already passed through the earlier stage of being a Videhamukta (Siddha of Jainism) and also passed through another earlier stage which is of being a Jeevanmukta (Arhat of Jainism) and he has already cleared all stagnated real next’s of his timeless evolutionary process, which makes him enter into the stage of Sadyomukti and thus he enters into self-realization of Keval, so as to be Keval himself …
Keval is Brahman (Param Brahma), who itself is that sages Atman and is only as a supreme witness of allness, who neither does anything, nor reaps any fruits …
And then, that Sadyomukta, due to the call of root divinities of Makers Makings, “temporarily” let’s go of his attained Keval of that particular incarnation (in which he had attained to Keval), so as to be the sage of one of the 24 primary Guna of Yoga Tantra …
And since there are only 24 primary Guna in Yoga Tantra, so there are only 24 Tirthankara …
Proceeding further …
These 24 Guna’s of Yoga Tantra are the same as 24 streaks of divinities that emanate from the center of his own Bodhichitta (well, this is a Mahayana concept and it is a part of the vast variations that are seen in the path of Devayana or vehicle of divine beings) …
This is where that “sage of Keval” takes over the role of a Tirthankara, whilst he is still alive (and also continues to do so after the de-incarnation of his then physical vehicle) …
Thus there are only 24 streaks as are present within Bodhichitta (see the topic of Bodhichitta) are the 24 Teertha and these 24 Teertha are directly related to 24 Guna of Yoga, which in turn relate to 24 elements of Samkhya and whose controlling divinities are the 24 Avatar of Sri Vishnu …
Each of these 24 divinities has a primary Rishi (Main Sage), who as such are the the 24 Tirthankara …
Thus, in relation to Mahayana Tantra, a Tirthankara is the sage of one of the 24 streaks that emanate out of the center of his own Bodhichitta, which itself is the macrocosmic Bodhichitta … By this I mean, the following …
- Bodhichitta is made up of two words, Buddhi and Chitta …
- Within our microcosm (physical vehicle), Bodhi, which means knowledge (actually, from the point of view of Yoga, it means self-knowledge) is as orb of Buddhi of Antahkarana Chatushtaya … And Chitta, which means consciousness is as the orb of consciousness of the same Antahkarana Chatushtaya (or Anandamaya Kosha) …
- When the Chitta is restored back to its pristine state, which as such is the finality of attainment of an “impressionless state of consciousness orb of causal body (i.e. the state of a Samskara Rahit Awastha of Chitta of Anandmaye Kosha)”, and which itself is via the attainment of seedless absorption (or Nirbija Samadhi), then each of these 24 streaks of Bodhichitta become of a state which is like, vast number of silvery pinpointed lights that are enveloped by a non-light … To know this state, see the painting of Mahakaali Mahakaal Yoga …
- This denotes the end of all Samskara (i.e. impressions) which were generated as fruits of previous deeds (right from the timeless time, when the Maker had originally self-originated his Makings, which also includes the original state of self-origination of microcosmic state of that aspirant) … This is when the 24 streaks of divinity of Bodhichitta arrive at the state, which was described earlier on in this discussion …
- Thus, this state also denotes end of effects of law of cause and effect, law of reverse effect and their governing principle, i.e. principle of interdependent origination … In absence of these, the entirety of principles, process and laws of Maker’s Makings, are also no longer applicable on that aspirant …
- And only after above condition is attained, does that aspirant enter into Sadyomukti … And only after Sadyomukti, can that aspirant choose to be a sage of one of these 24 streaks of Bodhichitta and thus he also becomes the same of one of the 24 Guna of Yoga and simultaneously of one of the 24 Tattva of Samkhya …
Thus, basis above discussions …
A Tirthankara is that sage, who ultimately attains to the state of one of the 24 divinities of Bodhichitta, and this is even when he actually is resting in Keval …
Thus, even when he actually is Keval, then also he willingly accepts this role as one of the 24 primary sages of one of the 24 Guna of Yoga and which also relate to the 24 aspects (Tattva’s) of Samkhya and which the Gurudeva of my preceding transmigrated incarnation (Gautama Buddha), had termed as 12 principles of dependent origination and 12 principles of dependent dissolution …
Thus, a Tirthankara is that Atman, who even though is a detached witness of all the ever changeful plays of allness (Just like Brahman itself is), yet he remains as the ever-same Atman, even when he has taken over the role of being one of the 24 Tirthankara of the 24 innermost Teertha, which itself are present in his own Bodhichitta …
Regarding Sadyomukta who takes over the role of a Tirthankar …
He has already known Keval … He himself is Keval … And also continues as Keval …
And this is even when he acts as a Tirthankara, whilst still alive and even after the de-incarnation of his physical vehicle … But only until the change of that age, in which he had taken over the role of being one of the 24 Tirthankara …
Thus, in each age cycle, which relates to the 24 Guna’s, there come by 24 Tirthankara …
The age cycle as stated in Jainism, is thus different from cycle of time as told in Hinduism and other philosophical paths, due to the fact, that, Jain age cycles are of 24 Guna’s and thus, is not related to divine age cycle (Mahayuga or Deva Yuga) or that of the human age cycle (Manav Yuga) and yet it falls in purviews of the Age of Manu (Manvantara) and also also the Age of Brahma (which relates one year of Brahma or Brahma Varsha) …
Tirthankar … Sadyomukta … Higher of all attainments in path of liberation …
Sadyomukta is the higher of all attainments that could ever be possible within the path of liberation …
As we had discussed in some earlier topics, Sadyomukta rarely survives a few weeks from the stage of attainment of Sadyomukti … Very few Sadyomukta have actually managed to survive a few weeks after attainment of Sadyomukti … But this does not mean, that a Sadyomukta cannot survive because there have been cases where Sadyomukta’s of yore, had survived to tell their tale (or path of Sadyomukti and Kaivalya) to other aspirants …
And since the sage who takes up the role of a Tirthankar is naught but a Sadyomukta who survives his Sadyomukti and which itself is an extremely-extremely rare accomplishment, so his attainment is also the same (i.e. higher of all, as far as knowledge of liberation or Keval and path of liberation are concerned) …
Proceeding further …
But even when above discussions stand true, yet as a matter of fact, all those sages who survive past their Sadyomukti, are not Tirthankara … Thus, Tirthankar is a very rare accomplishment due to the following facts …
- Of all microcosm’s … only an iota qualify to walk the path of liberation …
- Of those who qualify to walk the path of liberation … Only an iota attain to Jivanmukti (condition of being liberated whilst alive) …
- And even rare number of aspirants, attain to Sadyomukti …
- Of those who attain to Sadyomukti, only an iota survive beyond three weeks of attainment of Sadyomukti …
- Of those who survive their Sadyomukti, only 24 can become a Tirthankar in any single Samkhya cycle (Age cycle of Triguna) …
And like any Sadyomukta, Tirthankara also denotes Turiyatita Awastha i.e. he denotes that stage which is the undefined fifth (of consciousness) … Or in other words, beyond the first four stages of consciousness, which as such are of awake, sleep, dream and absorption (Samadhi) …
I am not a Jain and in my previous incarnations, I never was with any Tirthankara … But truth be told …
And thus is this topic, with the main intention to unite these two fractured parts of Dharma (Sanatan Dharma) …
Continues …