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Two paths of Sadhana

In this topic we shall discuss the two paths of Sadhana or Sadhna or meditation that are always adopted by any Sadhaka (or Sadhak or aspirant) … These two paths are Aghora Marg (or path which relates to “Mahadeva (or Great Lord or Great Deity)” aspect of Bhagwan Shiva i.e. path of Aghora face of Shiva) and Vaishnava Marg (or the path which relates to Sri Bhagwan Vishnu or Vamadeva face of Sadashiva) …

 

Sadhana loosely means “Prayer +++” …

And Sadhana in a slightly deeper sense it means “Meditation” …

Prayer is not Meditation and meditation is not Prayer as both are completely different entities …

 

EE-1 … Explaining Prayer and meditation (or Sadhna) …

+++ Explaining +++ as stated above … Meditation is that by which the aspirant knows the root of himself (or herself) and in its finality, that root itself is found to be none other than the root of (or foundation of or the base of) everything i.e. Viraat Parabrahman Sadashiva (or in simple terms, this is also addressed as Panch Mukha Sadashiva)  …

+++ Prayer is a simple request or a simple thanksgiving to the one you believe … Prayer can only be done in a group … This is as a group helps in building up a larger mass of subtle requests due to large number of aspirants praying at the same time … Larger is the impressional mass of such requests during a prayer, faster is the result yielded by that prayer … And thus the results yield faster if prayer is done in large groups and at the same time and with a single “common desired specific” result … Thus there is no requirement of undergoing through severe penances in a prayer because of the fact that a “simple common prayer (i.e. with common words and common desired results spoken by all who are doing the prayer)” can also yield the desired “simple common results” of that group but provided the intentions are pure and are for the common benefit of all … During prayer the result that is yielded is only as per the “law of cause and effect” and where the “law of cause and effect” is only resting within the purview’s of the “macrocosmic principle of interdependent origination” …

+++ But on the contrary, meditation is to know the innermost real, which as such is the most hidden one … Or in other words, meditation is only to know the innermost root of everything, which itself is the most difficult thing to know … Due to this reason during meditation severities that an aspirant willingly subjects himself (or herself) is also an intrinsic part (of meditation) … Without this part, meditations can never yield the final result of self realization (i.e. Atman) and where that self which is realized, itself is self of allness (I.e. Brahman) …

+++ Thus basis above, meditation cannot ever be done in a group and prayer can never be done alone … And if the reverse of this statement is undergone i.e. meditation is done in a group and/or the prayer is done alone, then neither would the desired results be quickly and simply achieved nor would the chances of entering into the “law of reverse effect” be fully avoided … The latter is what most gets achieved by non compliance to what is written here …

+++ Above paragraph is where present day humanity has gone wrong as they mostly meditate in groups and pray alone … And it primarily is due to this reason that the degenerate results of the “law of reverse effect” are very much prevalent in this world (i.e. the aspirants either do not get desired results or they get results which are reverse of what was desired for) … And this has been one of the primary reasons for rise of atheism, agnosticism and similar aspects in this world … And because most of the religious leaders also don’t know these facts, their innermost cause and the systems of their mitigation, so they also are incapable of controlling degeneration of their own controlled systems (aka. religions etc.) …

 

EE-2 … Some deeper aspects of Sadhana …

Basis above discussions, the term Sadhana primarily means “Penance” … Penance is not strictly a penance unless it is severe or at least that Penance is resting in the middle of being a “severe penance and a simple penance” …

By the word “severe penance” I mean that penance during which the aspirant is ready to sacrifice everything, including himself (or herself, as the case may be) and with the only intention of knowing the real who is resting within that aspirant itself … Thus Penance (or Sadhana) cannot be for anything other than achieving a self realization (Atma Gyan or Atma Jnana or the knowledge of “Who Am I”) …

Unless penance is such, it never yields the final result which always is of a self realization and where the innermost self (or Atman) that is realized, itself is the self of allness and her each part (i.e. the final realization of the innermost essence or innermost self or Atman being none other than the innermost self of allness which is termed as Parabrahman in Vedas) …

Thus here the term Sadhana means “That penance which leads to self realization” and where the self (i.e. innermost essence or Atman, which itself is OM) that is realized by an aspirant, itself is the self of allness and her each part (i.e. Brahman or Paramatman) …

Thus basis above, the term Sadhana means realization of one’s own innermost self (i.e. innermost essence or Atman, which itself is Pranava) as the self of allness and her each part (i.e. Parabrahman) … Or in other realization of Atman to be none other than Brahman (i.e. realization of Atman is Brahman) …

 

EE-3 … Two primary paths of Sadhna … Vaishnava Marg or Vaishnava Path … And Aghora Marg or Aghora Path …

There are only two primary paths of Sadhana … These are of Vaishnava Marg and Aghora Marg …

These two main paths and their sub-paths are briefly discussed here …

  • Vaishnava Path … In this path, the aspirant (Sadhak or Sadhaka) does not self realize allness and its final pervader/enveloper, but he (or she) still becomes liberated

 

  • Aghora Path … The aspirant (Sadhak or Sadhaka) self realizes allness, her each principal part and also self realizes the finality which pervades and envelopes allness and her each part … But he (or she) does not become liberated (i.e. stage of entering into Kaivalya Moksha) …

 

Since Vaishnava path is very easy to understand and practice, so in below discussions I shall try to explain the much more complicated path of Aghora face of Sadashiva (i.e. Aghora Marg) …

Continuing with previous bullet point (i.e. Aghora Path) … This is because of the fact that within the Aghora Marg the aspirant goes beyond the duality of liberation and bondage and this itself is in addition to going beyond the concepts of bondage and liberation (Kaivalya) …

Continuing with above paragraph … Such ones are needed by Maa Adi Parashakti (through her own self manifestation as Maa Mahakaali or the Divinity of Great-Time) so as to do special jobs at specific times and/or do specific jobs during certain phases of time cycles … These time cycles are like cycles of Manav Yuga (i.e. cycles of human ages or Manav Yuga Chakra), cycles of divine ages (i.e. Deva Yuga or Mahayuga), and then even bigger cycles as are of ages of Manu (or cycles of ages of the father of man or simply Adam Cycles) and also during cycles of ages of Sun (i.e. Mahakalpa or Surya Samvatsara or 60 “full” cycles of sun around the Milky Way Galaxy) …

Continuing with above paragraph … These self realized, all realized aspirants of Aghora willingly continue as ones who are fully free of not just bondage and liberation, but also free of the concepts of liberation and bondage whilst they do such jobs as are dictated by the “Great Time (Bhagwan Mahakaal Shiva) and the pristine-divinity of the Great-time (Maa Mahakaali)” … Such aspirants only enter the gross (or physical) worlds during such stages of time (i.e. Kaal) and its eternal cycles (i.e. Kaalchakra) and at all other times, they rest in a state which is free of entirety of Maker’s Makings

Continuing with above paragraph … And since they only associate to the eternal timeless state (which is beyond the Maker’s Makings in which they rest prior and after their return back), so when they return back, they can only associate themselves to the original path of liberation (i.e. path of Moksha), which as such is an eternal way of life (Sanatan Dharma) and which has two main parts of Sanatan Vedic Arya Dharma and whose offshoot itself is as the path of Agama (i.e. Sanatan Agama Arya Dharma) …

Continuing with above paragraph … Such aspirants also know that everybody else may not be as they have willingly chosen to be, so they also never render the full path of their knowledge systems and in addition to this, they may even twist portions of that path a little bit … But this is “only and only” to ensure that within their provided path, those who only desire to be liberated are rendered the path (and thus an opportunity) to be liberated and those who do not wish to be liberated (and thus they want to be like such aspirants) are also rendered a base knowledge so such aspirants can also know that which is not told in their distributed knowledge systems …

Thus basis above their rendered path serves both types of aspirants and as follows …

  • Those who are not to know everything and thus are those who are to be liberated (i.e. enter into Kaivalya), can get liberated through the rendered path … This is as that path which is rendered by such aspirants (who work as instruments of Mahakaal aspect of Shiva and Maa Mahakaali) never describes the fullness of knowledge and thus it prevents such ones from knowing allness and her each part, which in turn paves their way towards their final liberation … Those who know allness, never get liberated and thus some aspects are always left untold in the path that is provided by such aspirants who work as instruments of Bhagwan Mahakaal aspect of Shiva and Maa Mahakaali
  • And on the contrary, those who wish to know everything and thus want to walk that path which is free of bondage and liberation alike, can also utilize that provided knowledge to self realize that which is left untold (and thus know allness and her each part, which itself is a primary requirements to go beyond the liberation and bondage alike) …
  • Thus the path which is provided by such aspirants can serve both these primary types of aspirants and to ensure this, some aspects are left untold and simultaneously within their distributed knowledge systems some minor aspects are also slightly deviated …
  • And yet that distributed or rendered path is absolutely correct as it meets the requirements of both these types of aspirants …
  • And due to this reason, a Vaishnava Margi (follower or teacher of Vaishnava Paths) would “mostly” never cater for aspirants of Aghora Marg … And on the contrary, if a master of Aghora face distributes his knowledge, then he (or she) always accounts for aspirants of Vaishnava Marg (path of Vaishnava) in his distributed knowledge systems …

Continuing with Aghora Marg … And since the master of Aghora already knows allness and her each part and he (or she) also knows that their path is of an ever return back which not even a handful of inhabitants of any of the worlds would ever be choosing to enter into, so they mostly concentrate on rendering the knowledge of various paths of liberation and not their complete knowledge …

Continuing with above paragraph … This is as a rendering of complete knowledge by such masters of Aghora would only lead to a state of Aghora Marg for all inhabitants of that world, which not even a handful of aspirants have ever chosen as their way of life, here and beyond … Thus to prevent the whole world entering into the Aghora Marg, they distribute their knowledge in such a way that it can serve both these primary paths of Sadhana i.e. Vaishnava Marg and Aghora Marg … And on the contrary, masters of Vaishnava Marg never account for suchness as they only concentrate upon the final liberation of the followers of their path …

 

And finally for this discussion …

As also a fact that when an Aghora Margi (follower of Aghora Path) desires to “Be liberated”, then he (or she) also remains with no choice but to enter into Vaishnava Marg only …

And this is the stage when all the accomplishments (i.e. all accomplishments of Siddhi’s including of Siddha bodies) of that Yogi of Aghora would begin merging into a non-dual union to their respective macrocosmic principal states and only after this return back of the Yogi’s accomplishments does that Yogi finally becomes free …

And also a fact that in that state of final freedom, that Yogi of Aghora Marg eventually remains with no choice but to enter into Vaishnava Marg … Only after this stage of let go of all accomplishments, does that Yogi of Aghora Marg becomes finally liberated and thus he (or she) never returns back … Thus ultimately even an Aghori would have to enter into Vaishnava Marg, so as to be finally liberated

But at the same time and prior to this stage of entering into Vaishnava Marg, that Yogi always distributes all of his (or her) sea of accumulated knowledge to all inhabitants of that world (from where he is to be liberated in that incarnation or transmigrated incarnation … Transmigrated incarnation means an incarnation that is arrived by adopting the path of transmigration of soul, which in Sanskrit language is called as Parkaya Pravesh and which in English is also loosely termed as Virgin Birth) …

Above is also an absolute fact about that stage when that Yogi of Aghora is destined to become a Yogi of Vaishnava Marg …

Only during such a state of transition from Aghora to Vaishnava, does that Yogi distribute “almost all” of his accumulated knowledge of all the earlier incarnations (and/or transmigrated incarnations) to that world … In my case of the current transmigrated incarnation, I only distributed this knowledge due to the instructions of my eternal guide (Sanatan Gurudeva) Sriman Naaraayana and thus soon after receipt of these instructions, I the Aghora Margi also became a Vaishnava from that day itself … Thus I say it loud and clear, that ultimately the final stage of entering into the Vaishnava Marg cannot ever be avoided by any aspirant (Sadhak), including aspirant of Aghora  face

I have always been of the latter path (i.e. of Aghora Marg) and thus I have kept continuing and also kept returning back whenever it was needed by Mahakaal aspect of Bhagwan Shiva and Devi Maa Mahakaali … But it changed during this transmigrated incarnation (as discussed in above paragraph) …

But at the same time and irrespective of above, if that earlier Aghora Margi is also a Brahmavdhoot (i.e. that Yogi is also an Avadhoot from the time he or she had entered the world or in other words, being an Avadhoot prior to the stage of incarnation) then he (or she) can also choose to stay as a Brahmavdhoot even when resting in the Vaishnava Marg …

And in such a case, he stays with Sriman Naaraayana (or Vaishnavas) who itself is Bhagwan Sadashiva (of Shaiva’s) and also is Maa Adi Parashakti (of Shakta’s) and who also is addressed as Bhagwan Vishvakarman (i.e. divine architect and creator of all worlds) in the Vedas (i.e. Veda is the path of Arya Brahmin’s or the Path of Aryans … The Vedic word “Arya” means Shrestha or the better or superior ones) …

 

EE-4 … Sub-paths of Vaishnava Marg and Aghora Marg …

In below discussions, following are the meanings of terms … But in this discussion, I have gone beyond what was discussed in earlier topics …

  • Atmana … One who rests in union to his (or her) own innermost essence (or Atman) … This is the “afflictionless state (or Vrittihina Awastha) of Atma Stithi (i.e. resting in union to and thus as Atman)”…
  • Sarva … One who rests within a state of oneness to allness and her each part (i.e. one who rests in Brahmand Dharana) … Such a one knows the macrocosm in whose envelopes he (or she) rests itself is the macrocosm which is within him (or her) and thus such a one is also the Yogi who rests in “Brahmand Yoga” i.e. one who is unioned to allness and her each part …
  • Brahmana (or simply Brahmin) … One who has known allness, her each principal part and has also known the unity of these two … And a Brahmana is also the one who has known his (or her) own innermost essence (Atman) is none other than the essence of allness (Brahman) and such a one also knows the unity of these two … Such a one also knows that which is known by a Sarva and Atmana as discussed above …
  • Sarva Atmana … This means the innermost essence of all that ever is or could ever be … Thus this term is also a synonym of the term “Parabrahman or Brahman” only, but with a difference that here the term Brahman also includes the stage of Brahman being the macrocosm and microcosm (as everything is a self expression, self manifestation and self presence of the same Brahman as each microcosm and entire macrocosm) … Such a one could also be termed as “A Brahmana amongst all Brahmanas” …

 

The innermost condition of an aspirant could also be told as follows …

 

  • If an aspirant is a Shakta

This is the state during the beginning of each transmigrated incarnation (as without initially being this, the transmigrated incarnation would never fructify) …

And in addition this, this is also the path of Shakta (i.e. worshipers of Maa Shakti) …

Inward an Atmana, Outward a Sarva and in the multi-universe a Brahmana

 

And yet to worldly people, such an aspirant would only be apparent as follows …

Inward a Shakta, Outward a Shaiva and in the world a Vaishnava

 

This leads to stage of being a Siddha (i.e. being a fully accomplished one) …

 

  • If an aspirant is a Shaiva

This has been my case since the eternity that has gone by and which I can recall and that too from that state of evolution when I had firstly became a Prabuddha Yoga Bhrashta

In addition to this, this is also the state of Shaiva’s (i.e. worshipers of Bhagwan Shiva) …

Inward a Sarva, Outward an Atmana and in the multi-universe a Brahmana

 

And yet to worldly people, such an aspirant would only be apparent as follows …

Inward a Shaiva, Outward a Shakta and in the world a Vaishnava

 

This is the stage of being an eternal returner and where these returns keep happening even after one loses the right to take a regular birth (i.e. birth from the womb of a physically present mother) …

Thus basis this and earlier discussion (or Shakta), for any Yogi to be a Shakta, being a Shaiva stands as clause paramount …

 

  • If an aspirant is a Vaishnava

This was the case during this transmigrated incarnation after self realization of the three pristine jewels (as were discussed in the earlier topic of “Makar“, which in English language means as the “Sound of M”) when the blue-white pristine jewel of my Paramguru Bhagwan Shiva told me to place the blue jewel (or Sri Vishnu) in the middle of those three pristine jewels and thus that Jewel (or my Paramguru Bhagwan Shiva) also implicitly told me enter the path of being a Vaishnava …

This instruction of my Paramguru also meant thus …

Enter into paths of union to Sanatan Gurudeva and Paramatman, Sri Vishnu

 

In compliance to these instructions, the earlier states only became as follows …

Inward a Brahmana, Outward a Sarva, in the multi-universe a Sarva Atmana

 

And yet to worldly people, such an aspirant would only be apparent as follows …

Inward a Vaishnava, Outward a Shaiva and in the world a Shakta

This itself is the path of a final liberation …

 

  • If an aspirant has already walked successfully through all above

This is the stage of going beyond all the differences of that which was told as inward, outward and world (multi-universe) in above paths …

For such an aspirant, what is inside is the same as that which outside and in the world … Thus for such an aspirant, all dualities also enter into their final end …

And due to end of all dualities, all conceptual dualities including of God-Satan, theism-atheism, good-evil, heaven-hell, liberation and bondage, also end …

Above is as for such an aspirant, “everywhere, everything and everyone is Brahman” … Thus such an aspirant only rests in the Vedic statement “Sarvam Khalvidam Brahm” …

This is due to the fact that for such an aspirant, “everywhere, everything and everyone is none other than a self expression, self manifestation and self presence of the ever-same, eternally auspicious, timeless fathomless Brahman (or Paramshiva)” …

 

Now I end this topic with a salutation to my eternal guide (Sanatan Gurudeva Sri Bhagwan Vishnu) …

ॐ परमात्मनेनमः

AOM PARAMATMANE NAMAH

“OM, Salutations to Supreme essence (Supreme Atman)”

May my Sanatan Gurudeva Sri Bhagwan Vishnu bless allness and her each part, so everywhere, in everything and within everyone there is a manifestation of the every-same, eternal-timeless, Satchidanand (this is another way to address Brahman), who itself is Paramatman (Supreme Atman) Sriman Naaraayana and whose other names are of Bhagwan Sadashiva, Maa Adi Parashakti and Vishvakarman

 

Continues …

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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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