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Tyaga … End stage of Brahmpath

This topic shall discuss the end stage of Brahmpath (or Brahmanpath) being none other than that of a complete faith and surrender … This is the stage when an aspirant lets go of all earlier accomplishments (or Siddhi) and thus stage is primarily resting in Tyaga or detachment or fuller stage of let go … This path of let go or Tyaga eventually passes through a detachment from entirety of allness and her each part (i.e. detachment from the entirety of Maker’s Makings) … And one of the results of this path is attainment of accomplishment of  being a “Thus Gone one (or being a Tathagata)”, who simultaneously also is a “Jeevanmukta (or Jivanmukta), which means liberated whilst still alive (or liberated whilst incarnated)” …

Brahmpath of Sanskrit language means as the last pathless partless path, was already discussed in the earlier topic of “Brahmpath … The last path” …

And this discussion denotes the entry into the last and final stage of that last pathless partless path (or or final path or last path or Brahmpath) …

 

FF-1 … Explaining Tyaga … The end stage of Brahmpath …

Tyaga means a surrender …

That surrender which is not resting in utmost faith, is never complete …

And that which is not denoting completeness of faith-surrender never reaches its finality as is denoted by the Sanskrit word “Tyaga” …

It eventually is to the original Sanskrit word “Tyaga”, that the word Islam also relates …

But sadly as of the last few centuries, neither have the majority of Hindus complied with the Samskrit word “Tyaga” in its essence and spirit, nor have the majority of followers of Islam been able to do a fuller justice to the granddaughter of Tyaga, i.e. the word Islam

The final stage of any surrender can only be of “allness and her each part” i.e. in the finality of this word “Tyaga”, it only denotes the stage of a final detachment from the entirety of Maker’s Makings and her each microcosm … This is what paves the way for a final exit from allness and her each part, i.e. final liberation

Thus the “finality” of the word “Tyaga” also denotes that stage of a “conscious let go” by an aspirant and where an aspirant undergoes through the process of a “full, final and permanent detachment” from all that is as macrocosm and microcosm … This also means that any aspirant who enters into the finality of the word Tyaga would only end up detaching from all that falls in the purview of the terms “Brahmand (i.e. the macrocosmic creation or macrocosm) and Pinda (i.e. microcosm)” …

Since a full and final detachment is just as it has been discussed in above paragraph, so very few aspirants actually undergo (or pass) through it fully …

And of those extremely few aspirants who fully undergo through it, not even a handful have ever survived to tell their story to others …

Thus in reality the fullness of knowledge of the path of Tyaga is a very-very rare one (because not even a handful of aspirants who go through the completeness of this path of Tyaga, actually survive to describe it to others) …

And since the Parikrama (or Pradakshina) which is discussed here, itself is the path of that which is finally meant by the term “Tyaga”, so the Pradakshina of Sadashiva which has already been discussed in earlier topics (of “Sadashiva Pradakshina … Vedanta” and also the discussions of earlier topic of “Chatush Pada Sadashiva Pradakshina”) is also a very-very rare knowledge …

And those who survive (or continue their incarnated states) after completion of the earlier described Pradakshina of Sadashiva are the ones who are primarily based upon “allness and her each part” as their own surrendered Siddha Sharira (or Siddha Bodies) are resting within their respective principal states (of allness) and which as such are none other than the five faces of Sadashiva and the various states which are self originated from these five faces of Sadashiva (all of which have already been discussed in the earlier topic of “Pancha Mukha Sadashiva”) …

Of all the aspirants, only a handful have ever undergone through the Sadashiva Pradakshina … And of all the aspirants who have ever undergone through the Sadashiva Pradakshina, only a handful have ever survived (or continued within their incarnated states) after completion of the Pradakshina (or Parikrama) …

And it is also due to the above stated reasons that barring a handful of aspirants who do this Pradakshina whilst still incarnated, all others only end up doing this Sadashiva Pradakshina at the instant of their own de-incarnation …

Thus barring those handful ones which were referred in above paragraphs, “almost all other true aspirants” only pass through the stages of self realizations which were discussed from the topic of “Brahmpath … The last path” until this topic, at the instant of their de-incarnation …

And since the path to Sadashiva Pradakshina only begins from Raam Naad (i.e. Shiva Taraka Mantra, which was also discussed in the earlier set of topics on “ Shiva Taraka Naad”, so it is also due to this reason that “almost all true aspirants” only end up passing through the stages of Shiva Taraka Mantra (i.e. Raam Naad) during the instant of their de-incarnation, which itself makes the knowledge which was told after the topic of “Brahmpath … The last path” to be a very-very rare one …

But the fact ever remains, that the end stage of Brahmpath (i.e. the last path), itself is of Tyaga as was discussed in above paragraphs and is also taken up in below discussions …

 

FF-2 … Surrender during Pradakshina … Surrender of all merits …

We had discussed in the earlier topic on Vamadeva face of Sadashiva that Vamadeva is the Yagyakund of Brahmand (i.e. Vamadeva is the place of macrocosmic fire sacrifice) so it eventually was within Vamadeva face of Shiva that all earlier merits and accomplishments (i.e. all earlier Karma, Karma Phala and Siddhi’s) were surrendered into their respective principal states (all of which are either of one of the faces of Sadashiva or of the states which are self manifested from any of these five faces of Sadashiva) …

As since this surrender happened on an auto mode (i.e. an uncontrolled mode), so there was no furthering of Karma (causes or deeds) or their Karma Phala (i.e. effects or fruits) … Thus this surrender of all earlier accomplishments had happened within utilization of or getting into any of the causes and their effects … As such, since this surrender of all earlier accomplishments was free of cause and effects, so it was also a complete surrender (as if there is no cause utilized by an aspirant, then there also cannot be an effect generated for the aspirant and since all causes and effects get unseeded, so the final state of this is also none other than that of a full freedom from all earlier cause and effects i.e. all that was caused and effected during the entire course of evolution and right from that timeless time as was of the original origination of the aspirant within the Maker’s Makings) …

Thus I was free of all my earlier causes and effects, including all of the earlier accomplishments (Siddhi’s) and thus I also “subtly” qualified to walk free of allness and her each part … This is what led to an “impressionless state of consciousness orb of the causal body (i.e. Samskara Rahit Awastha of Chitta of Antahkarana Chatushtaya)” … Antahkarana Chatushtaya is also called as Anandamaya Kosha, in addition to being addressed as Bliss sheath and is also called as the causal body (which means as Karana Sharira) and also as Anandmaye Kosha

This was also the path which eventually led to “Ishana face of Sadashiva (or Ishana face of Sadashiva)” which has already been discussed in the earlier topic of “Pancha Mukha Sadashiva” … But Ishana was only arrived after re-entry into the start point of Pradakshina (i.e. Indraloka) and then into Tatpurusha face of Sadashiva

Since the secret path from Vamadeva face to Indraloka was shown to the consciousness vehicle (of this little student) by Sri Bhagwan Vishnu, so I did not know that secret path (from Vamadeva face of Sadashiva to Indraloka) … And as a matter of fact, I still do not know it …

 

Proceeding further …

Some may say that why Sri Vishnu showed the path and why did I not come to know the path to Indraloka …

To such people I can only tell to analyze Mahabharata, where Sri Bhagwan Krishna (i.e. the 8th Avatar of Sri Bhagwan Vishnu) had completely banned the worship of Indra and it is only due to this reason, no aspirant can ever know the path to Indraloka because from the time of era of Mahabharata war, only Sri Vishnu knows it and thus unless Sri Vishnu shows the path (i.e. unless Sri Vishnu blesses the aspirant) no aspirant can reach Indraloka …

Thus as a matter of undeniable fact, unless Sri Vishnu had shown the way (of returning back to Indraloka) this time around, my Parikrama around Sadashiva could never have been completed because I really could not see the way back to Indraloka whilst my consciousness vehicle (i.e. the observer within my microcosm) was already stationed at Vamadeva face of Shiva

And due to the discussions and reasons mentioned in above paragraphs, during the current transmigrated incarnation, I had fully surrendered the entire merit of completion of my Parikrama around Sadashiva, to Sri Bhagwan Vishnu and that too whilst I (i.e. the subtle consciousness) was still stationed at Vamadeva face of Sadashiva …

And since this surrender happened whilst the consciousness vehicle (i.e. the inner subtler vehicle which had consciously self realized the Parikrama or Pradakshina which is discussed in this topic) was still stationed at Vamadeva face of Sadashiva, so as soon as this surrender was done, below (i.e. FF-3) automatically started happening … Thus it eventually was at Vamadeva that the essence of the world “Tyaga” as is being discussed here, had fruited …

 

FF-3 … Tyaga … Absorption of inner macrocosm into Maker’s Makings … Concept of Tathagata …

The word “Tathagata” literally means the “One who is Thus Gone” …

But this is only a superficial knowledge of this word or Tathagata, so in this part of the topic we shall discuss the innermost, highly hidden and thus extremely esoteric meaning of the word Tathagata …

After this surrender, all accomplishments vehicles (Siddha Bodies) which have been discussed in this text (and also those Siddha bodies which I have intentionally not discussed) began merging into their respective macrocosmic principle causes (i.e. their macrocosmic parental states) whilst the consciousness was still resting at Vamadeva face of Sadashiva …

And as this absorption continued and completed automatically, I evolutionarily qualified to walk free of allness and her each part and as the one who became thus …

  • One who is already gone, yet ungone … And simultaneously as …
  • One who is the eternal ungone, yet permanently gone …

 

Gone and ungone in above description was due to the following …

  • Gone was because the surrendered Siddha bodies (Siddha Sharira) can never return back … * And ungone was because they shall continue to eternally stay at their respective macrocosmic principles states …
  • This is because of the fact that these Siddha bodies have fully merged back to the macrocosmic principal states, which also are as eternal as the macrocosm and which itself is as eternal as the Maker … This is because the eternal Maker could not have made anything non eternal …
  • This itself is due to the fact that the Maker’s Makings (i.e. macrocosm and her each microcosm) is none other than a self expression, self manifestation and self presence of the same eternal Maker … Since this itself is the original duality that was created, so when this primordial and original duality is evolved over, then Maker’s Makings itself are seen to be a path to the final essence of non duality i.e. the spirit of all that ever is (or Brahman) …

 

Thus basis above is the self realization …

  • Ultimately it is only the “eternal (macrocosm and microcosm) which self originates from the eternal (Maker)” …
  • And when any aspirant shall directly cognize this fact, then that aspirant would also know that “eventually it only is the eternal which remains as the Maker and its Makings” …
  • This is the eternity which is self realized after the absorption of the Siddha bodies into their respective macrocosmic causes … As are the macrocosmic principal state of these Siddha bodies eternal, so shall these Siddha bodies stay eternally within their own macrocosmic principal states (after these Siddha bodies are already returned back and thence these Siddha bodies are also absorbed to their respective macrocosmic principal states, then they continue to live there until the entire time spans of that fathomless eternity which still remains of the existence of Maker’s Makings) …

Thus after such a stage of absorption of the “inner subtle impressional macrocosmic states (i.e. Siddha bodies also denote the Aantrik Sookshma Samskarik Brahmand)” to their respective macrocosmic principal causes (i.e. Brahmand) even when such an aspirant is already permanently gone, yet he (or she) simultaneously stays as the eternally ungone one …

Above is because the Maker’s Makings (i.e. Brahmand) are none other than a macrocosmic and microcosmic self expression of the Maker (Brahma) itself … And due to this reason, following is also a fact …

  • As is eternal the Maker of allness, So is eternal IT’s own self expression (i.e. IT’s Makings) …
  • Thus the Makings (of Maker) are also as eternal as the Maker (of these Makings) …

Thus once these Siddha bodies (Siddha Sharira) which denote the Siddhi’s (accomplishments) of an aspirant, are already absorbed (i.e. returned back) to their respective macrocosmic principal states (i.e. Deva Loka or Siddha Loka), then they also continue to stay in these macrocosmic states, until the fathomless eternity that still remains of the supreme genius of Maker i.e. Maker’s Makings

And since these surrendered Siddha bodies continue to eternally stay in their respective macrocosmic principal states, so such an aspirant is none other than being the “eternally ungone one” …

Continuing with above paragraph … And because these surrendered bodies merge back to their respective macrocosmic principal states and again reach their original formless condition and which denotes the completion of a full cycle of evolutionary existence …

This cycle of a full evolutionary existence which commenced from the “formless originality” as was of any microcosm prior that microcosm had reached its own form state (of an individual microcosm) and then after the microcosm again return back to its originality (i.e. original formless condition), then only is this cycle deemed to have fully completed … Thus from the original formless state was originated the microcosm form (or any microcosm, including each aspirant) and as long as the microcosm rests within a form state (as an individual microcosm or aspirant), the evolutionary existence completes … And finally when that aspirant again reaches back to the same originality (of its original formless state), then that evolutionary existence also completes … This return back to the original formless state is when the Siddha bodies re-enter and thence unite back to their original formless macrocosmic principal states and then these Siddha bodies also become re-arrived back at their original formlessness … And as a matter of fact, the path of this return back is also of Tyaga (or detachment) only …

Thus once this cycle is completed, that microcosm can never return back into a form-condition during any future (of pending eternity of existence of the Maker’s Makings) …

Thus just like a drop of water becomes the formless ocean after merging to the ocean, so do these Siddha bodies become formless after merging to their respective macrocosmic principal states …

But this is with the only difference that after these Siddha bodies merge back to their formless macrocosmic principal states, they cannot ever return back to a microcosm state of form and thus in such a case, the aspirant can only be deemed to be the one cannot ever return back to a state of form (like a human or any other form) and thus such an aspirant is also the one who is “already gone” …

 

Continuing further with above discussions …

Thus basis above two conditions (of already gone and yet ungone) such an aspirant can only be the one who is as follows …

 

  • Permanently gone, yet the eternal ungone one …

In above statement … “Permanently gone” is due to the fact that after these Siddha bodies are returned back to their respective macrocosmic principal states, then they turn formless (Just like their respective macrocosmic states also are) … And in such a case these Siddha bodies can never return back to a human or any other state of form … Thus such an aspirant is definitely none other than the “Permanently gone one” …

Continuing with above statement to discuss the second part of it i.e. “Eternally ungone” … And since these Siddha bodies also denote the subtle impressional macrocosm (i.e. Sookshma Samskarik Brahmand) and since the macrocosm is also as eternal as the Maker, so these Siddha bodies also continue to eternally rest within their respective macrocosmic principal states … Thus due to this reason, such an aspirant can never be deemed to be any other than the one who is the “eternally ungone one” (as these Siddha bodies continue to rest within their macrocosmic principal states, so where is the question of going beyond the Maker’s Makings) …

And simultaneously with above, such an aspirant is also the …

 

  • Permanently ungone, yet the eternally gone one …

In above statement … “Permanently ungone” is as that aspirant cannot ever return back in any future and across the entirety of the pending triple times (due to reasons discussed within the explanations of the preceding bullet point) … And “Eternally gone” is as these Siddha bodies can never come back to a form state and rest inside a physical vehicle (also due to reasons discussed within the explanations of the preceding bullet point) and thus such an aspirant can never return back in a human form (or any other form on any of the gross or subtle worlds) …

 

  • Thus it is only at this stage of self realization that the aspirant knows the innermost meaning of the term Tathagata (or the one who is “Thus Gone”) …

 

Proceeding further …

And after this stage is also self realized that the Maker’s self expression which itself is the root cause of the macrocosm and her each microcosm, itself is intrinsically pluralistic (Bahuvadi) and yet it also is essentially monist (Vedantic) … This is due to the fact that eventually these Siddha bodies denote a pluralistic nature of accomplishments and where these accomplishments itself are none other than of various macrocosmic states, all of which are eternally present inside each aspirants microcosm (i.e. these are present inside each aspirant as the subtle impressional macrocosm or Sookshma Samskarik Brahmand) … And once all these subtle impressional macrocosmic states (i.e. Siddha bodies) are already returned back to their respective macrocosmic principal states (which itself are within the greater macrocosm), then that aspirant also sees these macrocosmic states to be none other than the same partless macrocosm … Just like various cells and cellular structures (i.e. organs) make a physical vehicle, so are these macrocosmic states an intrinsic parts of the same macrocosm … This is what leads to a self realization of an intrinsically pluralistic yet essentially monist nature of the Maker’s original self expression (i.e. the Maker’s Makings) …

And since above is a matter of fact, so the path of Maker’s Makings can also be none be any other than that which is “intrinsically pluralistic yet essentially monist (i.e. Bahuvadi Advaita Marg)” …

Thus is understood the essence of Sanatan Dharma which itself is rooted in what is discussed here and due to this reason, Dharma (or Sanatan Dharma) is the only path which has the ability to utilize the vast ladder of macrocosmic hierarchies and yet reach a finally liberated state …

 

FF-4 … Understanding the meanings of Tathagata and Jeevanmukta or Jivanmukta …
  • Understanding the word “Tathagata” … Tathagata was already discussed in previous sub-parts of this topic, as one who is “Thus Gone” …

This is the stage where the aspirant knows that he is already gone due to the fact that the aspirants inner “subtle impressional macrocosmic states (i.e. Sookshma Samskarik Brahmand or simply the Siddha bodies)” have already returned back and thence also re-united to their respective macrocosmic principal (or parental) states …

Thus at this stage of accomplishment, that aspirant knows that his inner subtle macrocosm is already returned back to the principal macrocosm in whose envelopes he (or she) lives at that time …

But since those returned back (or absorbed) Siddha bodies cannot ever return back to that aspirant and they also cannot ever return back to a state of form (like a human form) and thus that aspirant is as good as already gone, so such an aspirant also knows that he is “already gone” …

And simultaneously, since the returned back (or absorbed) Siddha body (or Siddha bodies as the case may be) continue to exist in a formless condition within their respective macrocosmic states and these Siddha bodies keep continuing thus until the pending fathomless and thus incalculable eternity of the Maker’s Makings, so such an aspirant also sees himself (or herself) as the “eternally ungone one” …

 

  • Understanding the word “Jeevanmukta” … A Jeevanmukta means “one who is liberated whilst alive” …

This is the stage where the aspirant already knows that “his (or her) innermost essence (or Atman) is eternally merged to the innermost essence of allness (i.e. attributeless-infinite being or simply Parabrahman)” … And since such an aspirant only relates to the Atman, so such an aspirant already knows that “he (or she) is already liberated, even when the physical vehicle is still seeming to be alive (or in other words, the physical vehicle of that aspirant is still seeming to be incarnated)” …

 

Proceeding further …

Thus basis above discussions following is a fact …

  • Tathagata … A Tathagata only sees his (or her) own inner macrocosmic states (which as such are Siddha bodies) united to their respective macrocosmic principals … And this is even when above only leads to the next self realization, which itself is of the “innermost essence of the aspirant (or Atman)” being none other than the “innermost essence of allness and her each part (or Brahman)” …
  • Jeevanmukta … And on the contrary, a Jeevanmukta only sees its own Atman to be the same as Brahman (or in other words, Parabrahman) and does not see (or ignores) the fact that this self realization (of Atman is Brahman) can never arrive prior to the earlier stage of a return back of his (or her) own macrocosmic states (i.e. Siddha bodies) to their respective macrocosmic divine causes (Deva Loka … Or macrocosmic or principal causes or Siddha world or Siddha Loka, call these as whatever you want as they mean the same thing only) …

 

Proceeding further …

Thus basis above discussions …

  • Tathagata … Those aspirants who only see the merger of their inner macrocosmic states (i.e. Siddha bodies) to their respective macrocosmic principal states (i.e. Siddha world or Siddha Loka) which itself are the same as macrocosmic divine states (i.e. Deva Loka) and thus they miss out (or ignore) on the later stage which as such is of a self realization of “Atman being none other than Brahman”, are the ones who as of now are termed as Tathagata …
  • Jeevanmukta … Those aspirants who only see the final fact that “Atman is Brahm and they also know that this is how it has ever been, since the timeless eternity and this is how it would also be until the fathomless eternity” and they miss out (or ignore) the condition which was passed by earlier to this self realization (i.e. the condition of absorption of inner macrocosmic states or Siddha bodies, to their respective macrocosmic principal or divine states or Deva Loka), are the ones who are addressed as Jeevanmukta …

 

Proceeding further …

Thus basis above discussions, following is an undeniable fact …

  • Tathagata … Tathagata cannot be a Tathagata unless his (or her) Atman is already Brahman … This is as Tathagata cannot be a Tathagata, unless he is also a Jeevanmukta …
  • Jeevanmukta … Jeevanmukta can never self realize himself (or herself) as a Jeevanmukta unless he already has passed the stage of a Tathagata … Thus a Jeevanmukta can never be a Jeevanmukta, unless he has already gone past the stage of being a Tathagata …

 

Thus,

  • A Tathagata who rejects the concept of a Jeevanmukta, is never really the one who could be termed as a Tathagata …
  • And a Jeevanmukta who rejects the concept of a Tathagata is also fooling around with knowledge and thus he cannot even be a Jeevanmukta …

 

Proceeding further …

Thus basis all above discussions …

  • Tathagata cannot be a Tathagata unless he has already walked the path the of a Jeevanmukta …
  • Jeevanmukta is automatically a Tathagata as to be a Jeevanmukta the stage of Tathagata shall have to be crossed over …

 

Proceeding further …

Thus basis above is the analysis given below …

  • Believers of philosophy of Tathagata … These people failed to account for the stage which is after attaining the state of a Tathagata i.e. the stage of self realization of the statement Atman is Brahm … Thus they just stopped without reaching the finality or end stage of all self realizations even when Buddha had told this concept within the statement of Brahm’Bhu’Tu (You Too Brahma and where you means self or Atman and Brahman means Brahman only) and which some Indian Buddhists lore’s have also said as “Aham Brahmasmi (which in English language means as I Am Brahman and where I only means self or Atman)” which as such is a great statement (or Mahavakya) of Yajurveda …
  • Believers of philosophy of Jeevanmukta … These people failed to account for the earlier condition of Tathagata, which has to be crossed over prior being a Jeevanmukta …
  • Tathagata is the state that precedes the later stage of being a Jeevanmukta and due to this reason, being a Tathagata is an intrinsically-unbroken part of the path to being a Jeevanmukta … And after a Tathagata becomes a Jeevanmukta, that Tathagata can also choose to continues as a Tathagata itself ad that too whilst being a Jeevanmukta only …
  • Thus if I were to account for the fuller path, then it could be thus told …

Intrinsically a Tathagata, yet essentially a Jeevanmukta

 

And finally …

Thus basis above …

  • Tathagata is an intrinsic part of the path to being a Jeevanmukta …
  • It is eternally impossible to be a Jeevanmukta without being a Tathagata …
  • Jivanmukti without the prior attainment of the state of a Tathagata is like a mindless body …

 

And also …

  • Being a Jeevanmukta is the end (or final) state of being a Tathagata …
  • The state of being a Tathagata who is not a Jeevanmukta, is a lie …
  • It is eternally impossible to be a Tathagata without being a Jeevanmukta …
  • Tathagata without Jeevanmukti, is like a body with no mind …

 

And prior I end this discussion …

  • The end stage of Tathagata (i.e. Thus gone) is of Jeevanmukti (i.e. being liberated whilst alive) …
  • Jeevanmukti without prior attainment of Tathagata is an utter impossibility and thus it is also an eternal lie only …

 

Conclusion of above discussions …

The Gurudeva of my previous transmigrated incarnation (i.e. Gautama Buddha) did not break Sanatan Dharma as his concept was only clarifying the unity of path of these two discussed concepts of Tathagata and Jeevanmukta (or Jivanmukta) …

This breakage of Sanatan Dharma (or Dharma or the Eternal way of life) into two imaginary sects (of the so called Hinduism and Buddhism) is not the act of my Gurudeva … This breakage in fact it was due to the “Other-Wise Ones” becoming leaders of lands and philosophies of much later times …

The term “Other-Wise Ones” means the one who portrays himself (or herself) as a wise, when  he (or she) really is not a wise one” … They “Other-Wise Ones” are also those religious leaders who preach about a knowledge (of a text or even a God) without even having a complete direct cognition of what that scripture states (or that the deity) whom that talk about or preach …

Such Other-Wise Ones were the ones who caused division in Sanatan Dharma around 2500 years ago by creating an imaginary Buddha and replicating his existence through creation of vast number of statues and this was even when my Gurudeva (Gautama Buddha) had actually come to this world during the time ranges of 1914 BC and 1806 BC, +/- 1 to 2.7 years … Beyond this time, no Avatar of Sri Vishnu could have entered this world (this shall be discussed in the later topic of Kaalchakra or the eternally cyclic nature of time) …

And this is also why some sects of Buddhism say that Buddha had arrived in the 10th century BC and other claim his arrival in the 8th or 7th or even the 6th or 5th century BC … Nobody knows the truth about real time span of arrival of my previous incarnations Gurudeva (i.e. Buddha Avatar or Gautama Buddha) … That Buddha who was created by these Other-Wise Ones who were controlling lands and/or philosophies was none other than an imaginary one only … And not only this, these Other-Wise Ones also ended up creating all sorts “Second Buddha’s” in recent history, none of who were a Tathagata in the real sense of this word …

And this division of the eternal and timeless way of life which is termed as Dharma into the imaginary sects of Hinduism and Buddhism also proves that the leaders (of these two giant philosophies) that have been since my Gurudeva Gautama Buddha had left this world, are utterly ignorant of the totality of knowledge of their own paths …

And after understanding the innermost meanings and implications of above discussed facts, that aspirant’s consciousness does not see the Maker’s Makings any longer, which as such leads to below discussions (FF-5) …

 

FF-5 … Absence of Maker’s Makings … Absence of Pinda and Brahmand …

When above Parikrama completes and if the complete “Tyaga (surrender)” as was discussed earlier, has also taken place for that aspirant, then if the aspirant’s consciousness (which has passed through all the faces of Sadashiva so as to complete the earlier discussed Parikrama) desires to return back to the macrocosmic creation, then at such a stage that conscious vehicle (i.e. the conscious vehicle which self realizes all that is discussed here) cannot even see the macrocosmic creation any more …

At this time, the below stated queries about Kaivalya Moksha (i.e. the final liberation) which have always bothered every true liberation seeker (i.e. every Mumukshu) are fully answered … Kaivalya Moksha means “a full, final and permanent isolation from allness and her each part” …

But I have given these answers as questions in below discussions, which interested readers can self analyze to know that which is left explicitly untold and yet is already implicitly described (within below queries itself) …

These questions relate to the conscious vehicle, or the vehicle which transits through and thus undergoes through the Pradakshina of Sadashiva so as to undergo through the fullness of what is meant by the word “Tyaga” as is being discussed here …

  • If after the completion of Sadashiva Pradakshina (or simply the Sadashiva Parikrama), it cannot even see the macrocosmic creation, then “how” would it ever return back to it …
  • If after the Sadashiva Parikrama, it cannot even see the macrocosmic creation (i.e. Brahmand), then “to where” would it return back …
  • If after the Parikrama, it cannot even see the macrocosmic creation (i.e. Brahmand), then “as what” can it return back …
  • If after the Parikrama, it cannot even see the macrocosmic creation (i.e. Brahmand) and thus if it can never return back to the macrocosmic creation, then “how” is its condition in that state …
  • If after the Parikrama, it cannot ever see the macrocosmic creation (i.e. Brahmand) ever again during its entire existence within that beyond state in which it rests at that time, then at “which” later stage can it return back or if cannot ever return back in any future …
  • If after the Parikrama, it never returns back during the entirety of eternity that is yet to come by (after the completion of Parikrama) of the Maker’s Makings, then “what” would be its state of existence or would it be free of all states of existence, until eternity … Here all states of existence mean … “Cyclic, acyclic, neutral, inertial, actional and emanatory existence which as such is within emptiness or voidness” …

 

As also, the following additional queries I would leave the readers with …

  • If after the Parikrama, it cannot even see the macrocosmic creation and thus it cannot ever return back, then “can” it return back as a special case and/or at special times (Like inaugurating that newer age cycle which would primarily be resting on inward paths or paths of self-realization) … And if so who or which is that divine aspect (and/or divinity) who can make it return back and enter a world …
  • And “if and when” he returns back as a special case for doing that which is told in above bullet point, then is he still resting in the freedom in which he was earlier to the stage of return back … And if so, then what and if not so, then what? …
  • Can a fully freed being who returns back, be a Guru of anyone” … If so, why and if not so, why? …
  • Can a fully freed being, bless (or curse) anyone? … If so, why and if not so, why? …
  • Can a fully freed being do everything and can he also choose to not do anything at all? … If so, why and if not so, why? …
  • Can he be held back within that world when he returns back or be held to that world after he de-incarnates? … If so, why and if not so, why? …
  • Is he free of the principles, process, centers and laws of Maker’s Makings even after he returns back … If so, why and if not so, why? …
  • And which all deities does he represent after he returns back? … Or does he only represent allness of self expression of the Maker as a whole (i.e. does he only represent the entirety of Maker’s Makings and thus he in turn or indirectly also represents all divine beings and worlds of every philosophy that ever was or could ever be?) …
  • After he returns back, can he continue as Kaivalya Mukta throughout his returned state … If so, why? … And if not so then after which stage of accomplishment during that returned state can he continue as a Kaivalya Mukta, just as he earlier was prior to his return back to the world as a transmigrated one (or even as a directly manifested one … Direct manifestation would be discussed in a later topic) …
  • Finally … Don’t lie in your replies, as they shall only be “to and for yourself” … If you don’t know any of the replies, just say to yourself, I don’t know … This is what would ultimately get you onto the path of becoming the one who is subtly described in all above queries …

 

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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