Types, aspects and path of Mukti

This topic shall discuss the two main types of liberation, which includes Karmadheen Mukti (or Karmadhin Mukti) and Karmatit Mukti (or Karmateet Mukti) and with reference to their sub types which as such are of Kalateet Mukti (or Kalatit Mukti), Gunateet Mukti (or Gunatit Mukti), Dishateet Mukti (or Dishatit Mukti) and Turiyateet Mukti (or Turiyatit Mukti) … And thence discuss the aspects of liberation, which include Sadyomukti (of a Sadyomukta), Jeevanmukti (of a Jeevanmukta) and which is also called as Jivanmukti (of a Jivanmukta) and thence discuss the stage of Videhamukti (of a Videhamukta) … And all these with reference to the stages of being a Pranatma (or in other words, Prana Atma which means that aspirant who has self realized and thence gotten based within the innermost meaning of Prana Brahma), Gyanatma (or Gyan Atma which means that aspirant who has self realized and thence gotten based within the innermost meaning of Gyan Brahma), Gunatma (which means that aspirant who has self realized and thence gotten based within the innermost meaning of Guna Brahma), Chidatma (or one who is as a Chit Brahman, which is also called as Sachidanand and Sat Chit Ananda and which means that aspirant who has self realized and thence gotten based within the innermost meaning of Chidakash and Mahakash) and finally the stage of being a Bhootatma (i.e. that aspirant who has already self realized and thus resides in the innermost meaning of Mahabhoot Brahma or Bhoot Brahma) … And thence briefly discuss Muktimarg (i.e. path of liberation) and the state of a Mukta (i.e. state of a liberated one) …

This topic continues from the previous one which had the header of “Samadhi … Absorption” … This is the sixteenth part of this series of topics on Hridayakasha Garbha Tantra …

 

Types of liberation … Types of Mukti …

The eternal guide said … “Of all the types of liberation, there are only two primary ones … And these two primary ones, relate to some other aspects, all of which are also directly or indirectly related to one or other of these two primary types of liberation … These two primary ones are of Karmadheen Mukti and Karmatit (or Karmateet Mukti)” …

The little student who was intently listening to whilst looking at the divine face of eternal guide, said nothing by words or actions …

Then the eternal guide told … “Now we shall discuss these two and their further classifications as told in Vedic and Yogic lore’s” …

  • Karmadheen Mukti (Karmadhin Mukti) … The word ‘Karmadheen’ means ‘That which is still bound by and thus limited by Karma’ and the word ‘Mukti’ means liberation’ … Thus, this kind of liberation (Moksha) is the one where one is still within the limitations of deeds and their fruits … And thus, this stage definitely does not denote a freedom from impressions (Samskaras) … In this type of final liberation, the aspirant is still within the vast purviews of the ‘Law of cause and effects’ and due to this fact, that aspirant is also within the purviews of its governing principle, i.e. ‘Principle of interdependent origination’ …

The eternal guide further told … “Cause (desires, thoughts, emotions and then deeds) lead to effect (fruits of deeds) and thence these same earlier fruits, further become as causes of next cause that would be undergone by that aspirant within a near or distant future and where these causes shall also lead to further effects … This is an endless process where cause leads to effect, which at some later stage of evolutionary progress of the same aspirant, in turn becomes as the cause for the next cause, which further leads to next effect … And where this process is beginningless and is also endless i.e. neither can its beginning be traced back not can its final end be known or imagined” …

The eternal guide further said … “The end of this process of cause and effects, which as such is in its eternal relationship to the ‘Law of Karma’, is only in unseeding of all impressions, that were present in the consciousness orb (Chitta) of that aspirants bliss sheath (Anandamaya Kosha) … And this end (or unseeding) of impressions, is also the end result of this path of Hridayakasha Garbha Tantra, that is being discussed here” …

The eternal guide continued further in his lecture and told … “That liberation, which is attained whilst still residing in cause and effects (i.e. Karma and Karma Phala) is what leads to a stage, where the aspirant is still bound by deeds and fruits … And yet is liberated from gross realms … This is because that aspirant has undergone those subtler deeds and has already accumulated those subtler fruits in the form of his (or her) subtle impressions that reside within the consciousness orb of causal body of that aspirant, after which that aspirant can never enter into grosser world systems, like this one … And yet that aspirant is still within the bounds of duality of deeds (i.e. duality of good and bad deeds) and their fruits (higher or lower fruits) … And in addition to this aspect of duality, there is also another duality, which as such is of the ‘Law cause and effect’ itself, where the cause itself is the effect, which itself becomes as the cause of the next cause … Thus in such a case, that aspirant has still not gotten completely freed of all dualities, which also relate to the subtle nature of causes and effects as discussed here and which also relates to the intrinsic duality of the “Law of cause and effect” itself” …

The little student understood and thus he nodded in affirmative …

The eternal guide said … “Karmadheen Mukti means that type of Moksha, where the Law of cause and effect (i.e. Law of deeds and fruits)’ is not yet evolved over … And thus, this type of liberation (Moksha or Kaivalya) also doesn’t denote the state where the aspirant has gone past the governing principle of the ‘Law of deed and fruit’, which as such is the macrocosmic ‘principle of dependent origination’ … As also, since Karmadhin Mukti is relates to very high subtlety of impressions of the aspirant, so it cannot lead to a state where that aspirant can return back to grosser realms, in any near future, but because it is definitely related to subtler (or better or higher) fruits that were earned from earlier better (or subtler or higher) deeds, so whilst the aspirant rests in his (or her) liberated state and thence also consumed these fruits, then that aspirant can also return back to this or other grosser subtler realms … Thus, this kind of Mukti which relates to deeds and fruits (i.e. Karmadheen Mukti) is not a permanent affair in the real sense … And it can become a permanent affair, provided that whilst the aspirant is resting in his (or her) such a state of liberation, that aspirant continues to further undergo even higher deeds (even subtler deeds) and thus also keeps earning even higher fruits (subtler fruits of deeds) and thus does not let the earned merit (of earlier incarnation from where this Karmadhin Mukti was attained) to get fully exhausted … As long as the earlier fruits are not fully exhausted, that aspirant continues within this type of Karmadheen Mukti … And if during this type of Karmadheen Mukti, that aspirant also ends up building a further merit (due to further subtler deeds that are done so as to earn even higher fruits), then that aspirant can never return back to the grosser realms, as long as the earned higher merit, is not exhausted” …

The little student understood and thus he nodded in affirmative …

Then the eternal guide said … “This kind of liberation leads to entry into one or another ‘divine worlds (I.e. Deva Loka)’ or into one or another of those ‘higher planes, which as such are of the fully accomplished ones (i.e. , Siddha Loka)’ … All these divine planes are of ‘egoistic entities (Abhimani Devata)’ and not of ‘non-egoistic ones (Anabhimani Devata)’ … Within these higher (or divine) worlds that aspirant who has attained to this type of liberation (i.e. Karmadheen Mukti) rests and continued doing even subtler (higher or better) deeds and thus keep gaining an ever higher merit (fruits) and thus also keeps within the purviews of the macrocosmic ‘principle of eternal evolution’ and where that evolution is also ever upwards, when we consider it within its fullness (i.e. if we ignore the temporary falls, which also take place, during the eternity of existence of any microcosm, within the Makers Makings, then it also seen to be such that it is ever uni-directionally upwards) … As as the aspirant keep evolving within those divine worlds and whilst resting in this type of liberation, that aspirant keeps gaining merits (i.e. fruits of deeds) of an ever higher nature, and thus also keeps progressing from one divine world to its next higher divine world … Endlessly” …

The eternal guide further told … “Thus, whilst resting in the state of Karmadheen Mukti, an endless stage of evolution also keep taking place for those aspirants, who have already attained to to one of the divine worlds of any-one of the egoistic Gods (Abhimani Devata) … All religions that came by after the initial onset of effects of this ‘divine degenerate age cycle (i.e. Kaliyuga)’ in 4398 BC (i.e. 3102 BC – 1296 years, and +/- 1 to 2.7 years as per nadir time units of precession of equinoxes), mostly relate to this type of liberation, which is within deeds and their earned fruits … This is because, the knowledge of that type of liberation, which as such is beyond deeds and their fruits, and which the wise sages had termed as Karmatit Mukti, is mostly absent in a Kaliyuga … The phrase, mostly absent means, that during the time spans of any Kaliyuga, this knowledge is only held by very few aspirants and where this holding is also secretive because the holders also know through their own traditions (Parampara) and schools of these traditions (Sampradaya) that this knowledge can never be told openly during any Kaliyuga due to a severe absence of ‘appropriate receivers’ of it” …

The eternal guide proceeded further and told … “Thus, within the time spans of a Kaliyuga (divine degenerate age cycle, which has a time span of 432,000 human solar years as per middle time units of earths axial precession cycle), this knowledge only comes by at that stage of cycle of time (Kaalchakra) when the human golden age (Manav Satyuga) is about to manifest … That human golden age, which runs inside the much longer time span of a divine degenerate age, is termed as Guru Yuga, and which as such is a Vedic age and which means as the age of sages … This age of sages has a time span of about 10,368 years (as per nadir time units of precession) and which as such is equal to 9,600 human solar years (as per middle unitary value of time, as was utilized in all Vedic calculations) … Thus, during stages of Kaliyuga, which are other than the age of sages, the knowledge of Karmamukti is mostly absent from the world which is passing through that divine degenerate age cycle (Kaliyuga Chakra)” …

The eternal guide continued and said … “Moksha which is told as part of the four Purushartha (i.e. Dharma, Artha, Kama and Moksha) is rooted in this Karmadheen Mukti because of the fact, that, this kind of Moksha is achieved through deeds and their fruits … Moksha (or liberation) that is attained by following the codes of path of ‘Purushartha Chatushtaya (i.e. four Purushartha)’ is not related to Karmatit Mukti (i.e. Mukti which is beyond Karma and Karma Phala) …

The eternal guide further told … “The Moksha by Karmadheen Mukti is like entering into a subtle or even a divine realm (i.e. attaining to one of the subtle or divine worlds, amongst those many which actually are existent within the Makersmakings itself) … But this type of Moksha (Karmadheen Mukti) also denotes that the aspirant is liberated from this gross or that subtler realm, and yet is stuck up in one of the divine realms, which itself are controlled by one or another Abhimani Devata (egoistic God) …This divine realm could be realm of any God or could even be that, in whose context the word Moksha is used in in Vedic texts … And since the aspirant continues within subtler deeds and thus keep reaping their subtler fruits, whilst within that divine world (Deva Loka), so the complete absence of sufferings is also not there (how can there be an absence of suffering until one is fully freed of allness and her each part, which also includes Karma and Karma Phala)” …

The eternal guide continued and said … “That stage when one is finally freed of allness and her each part, which includes freedom from cause and effects and it also includes the stage of going beyond (i.e. entering into a freedom or independence) all divine realms and egoistic controllers (Abhimani Devata) is the one which was told as Karmatit Mukti by self realized, all realized sages … And this is what we would now discuss” …

The little student was exited to know further, so in that excitement he hurriedly nodded his head a couple of times and thence a further couple more times …

  • Karmatit Mukti or Karmateet Mukti … The eternal guide said “The word Karmateet (or Karmatit) is made up of two words … First is Karma which literally means deeds and whose root is of emotions, thoughts and desires … The second word is of ‘Teet, which comes from the Sanskrit word, of Ateet, which means beyond’ … And then is the term Mukti used here, which means as liberation … Thus the term Karmateet Mukti, means that stage of liberation, when one goes deeds and fruits and in such a case, one neither does any deeds not reaps any fruits of deeds … This is even when be, the aspirant may definitely be apparent to be doing some deeds, but due to that strong detachment in which that aspirant rests, the fruits of those apparently undergone deeds do not attach to that aspirant … Thus, this is also the stage when that aspirant goes beyond all that is considered beyond in any philosophy of deeds and fruits, of now, or ever” …

The eternal guide continued … “This is the stage where one also walks beyond the entirety of process of evolution and thus, one also goes beyond the entirety of the purviews of the macrocosmic principle of eternal evolution … This is the stage when one goes beyond the entirety of process of deeds and fruits, i.e. one goes beyond the entirety of purviews that are of and thus are related to the ‘Law of cause and effect … And thus, one also goes beyond its governing macrocosmic principle of dependent origination” …

Then the eternal guide said … “This Karmateet Mukti is that stage which can also not be termed as a state of anything, including of liberation, as it is fully independent of all suchness of stages and is also fully independent of all non-suchness of stages and alike … This is the stage where that aspirant knows the innermost essences of Vedic Mahavakya (Vedic great statement) which the ancient wise had subtly referred to (or subtly told) within their rendered knowledge systems to humanity as was of those ancient times … Such an aspirant is also free of all four Purushartha (i.e. such an aspirant is also free of Dharma, Artha, Kama and Moksha)” …

The eternal guide further told … “In this type of liberation, one is fully, finally and permanently isolated from allness and her each part and this is what was told by Vedic sages as the finality of the term liberation and was named as Kaivalya Moksha … In this stage, which as such denotes the finality of word ‘liberation (i.e. final liberation)’, one is free of allness and is also free of all parts of allness and thus one rests in a state which as such can only be described as an absolute freedom from allness and her each part and thus this stage also denotes a full freedom from the entirety of Maker’s Makings, and also from her each part and where each part, also includes all divine worlds i.e. it denotes a full freedom from all the worlds of all egoistic gods (Abhimani Devata) and also a full freedom from all worlds of all non egoistic Gods (Anabhimani Devata) … Thus this state of liberation, is also denoting that stage where one is fully independent (Swatantra) from all that ever is or could ever be as the Makers Makings … During the entirety of history of existence of the Makersmakings, not even a handful of aspirants have ever managed to attain to this liberation (Kaivalya) which as such is beyond Karma (i.e. Karmatit Mukti)” …

The little student nodded in understanding …

 

Ways in which Karmateet Mukti is described by Vedic Sages …

Then the eternal guide told … This Karmateet Mukti is told through a variety of ways and some of these are as follows …

  1. Kalateet Mukti (Kalatit Mukti) … This denotes that state, where an aspirant goes beyond all the dualities of time and ever changeful nature as if of its eternal cycles (Kaal Chakra) … When time is self realized out of the aspirants innermost self (Atman), then that time is also found to be ever changeful and thus in such a state, that time (Kaal) is also seen to be ever changeful and also cyclically repeating itself in its then cycles … And when the same time is seen through inward path of walking within the essence of the phrase “Myself Within Myself” and thence this dimension of time is directly cognized within the aspirants innermost self (Atman) then that time is self realized in its own finality of eternity … And in such a self realization, the time itself is as the aspirants innermost self (i.e. innermost essence or Atman) … Thus, when when anyone observes time out of his (or her) own tiny microcosm then time is seen in its eternally cyclic nature (i.e. the aspirant understands time as the knowledge of Kaalchakra) … And when that aspirant studies or analyzes the same dimension of time, within his (or her) own microcosm, then that aspirant see time in its finality of undivided eternity and within that eternity are resting all the different cycles of time that relates to each microcosm … Thus when the same time is observed through inward paths, then that time itself the great time (Mahakaal) who has manifested as that aspirants innermost essence (or Atman) … This is Kaal Siddhi (i.e. accomplishment of the entire macrocosmic primordial dimension of time) where the finality of non duality of eternity of time is all that remains visible to that aspirant … Bhagwan Mahakaal is thus self realized to be the Atman of each aspirant, when this knowledge is gained through inward paths (i.e. paths which relates to one’s own innermost essence or Atman) … Thus within inward paths, that relate to the knowledge to time in its utter undivided and thus non dualistic essential eternity within which entire cycle of time (Kaalchakra) in which each microcosm resides, is through that self realization, where Lord Mahakaal itself is as the aspirants Atman” …

The eternal guide further said … “The word ‘Mahakaal’ which itself is one of the names of ‘This one’s (Little students)’ Paramguru Shiva, only means as the ‘Great time’ … But since in Vedas there can only be one great, so the word Maha, which means Great, only denotes the supreme nature of time, which itself is the undivided partless pathless and thus an utterly non-dual eternity of time … And within the inward path (i.e. path which relates to one’s own innermost essence or Atman), this Mahakaal (or eternity of time) itself is self realized one’s Atman … This is known as Mahakaal Siddhi … And since Lord Mahakaal (great time or eternity) is never devoid of his own divinity, who as such is addressed as Maa Mahakaali, so due to this reason, when any aspirant self realizes Lord Mahakaal, then his pristine eternal divinity, who as such is addressed as Maa Mahakaali is also self realized by that aspirant … And this self realization is through the path of Mahakaali Mahakaal Yoga, which as such is one of the higher amongst all Yoga Tantra ever devised by any sage or divine being, within the entirety of existence of Maker’s Makings, till now”  …

The eternal guide continued and further told … “As also, since eternity itself is of the innermost essence (Atman), because the Atman itself is the eternal one, who denotes the timeless incalculable, unbegun and thus unending nature of dimension of time, so when the dimension of time is observed through inward paths (i.e. paths that relate to ones own innermost essence or Atman), then the entire primordial dimension of macrocosmic creation, i.e. dimension of time, is seen as the aspirants Atman itself … When this infinite nature of Atman is self realized by an aspirant, then that aspirant also knows the meaning of Mahavakya of Vedic lore, as were told by self realized, all realized Vedic sages” …

Then the eternal guide said … “So, to round up this discussion, we can say thus …

  • When time is studied out of own self, then time is eternally changeful …
  • When time is studied within a union to one’s self, then time is eternity …
  • Eternity is of Mahakaal … And Mahakaal (or Great time or supreme time or eternity) is always with Maa Mahakaali, who as such is the pristine divinity of eternal time (or Great Time or Mahakaal) …
  • In the inward paths (path which relates to and thus leads to one’s own innermost essence or Atman), self realization of time leads to self realization of its eternal, undivided, partless and thus non dual nature, which itself is the supreme state of time that was termed as Sanatan (eternal) and which wise Vedic sages has also addressed as Bhagwan Mahakaal aspect of Paramguru Shiva …
  • And thus, finality of study of time, leads to self realization of Atman as Mahakaal because that finality of atman is also of eternity, which itself is Mahakaal (or supreme time or eternity) …
  • But since Mahakaal, cannot ever be away (or separated) from his pristine divinity, who as such is one other than Maa Mahakaali, so in that inward path (path that relates to innermost essence of Atman), where Mahakaal (who as such is denoting the finality of eternity of the macrocosmic primordial dimension, i.e. time) can also never be seen to be separated from his own pristine divinity, i.e. its own Shakti, who itself is Maa Mahakaali …
  • Within the inward path, whenever and wherever within the entirety of vastness of planes or worlds of Makersmakings that an aspirant may reside, if this union is self realized, then Mahakaal is self realized ones eternal Atman and Maa Mahakaali is self realized as one’s own Atma Shakti (power or divinity of one’s Atman) … This self realization is through the highly esoteric, mostly unknown (except to very rare highly evolved sages), path of Mahakaal Mahakaali Yoga
  • That aspirant who direct cognition has known whatever has been subtly (indirectly) told here is like eternally unioned condition of Mahakaal and Mahakaali, as that aspirant … Such sages who are knower’s of whatever is told here, are extremely rare within the entirety of Makings of the Maker …
  • And when such sages return back to a physical realm, then their return back is also with the inspiration of Lord Mahakaal and supreme mother Mahakaali … And because these sages are extremely rare and even rarer is their return back, so whenever they enter a physical or divine realm, which itself is upon the inspiration (instruction) of both Mahakaali and Mahakaal, then all Vedic deities, sages of beyond realms leave their palaces and begin entering that world (which may be in a subtle or even a gross incarnated state) so as to assist that sage of Mahakaali Mahakaal Yoga, in his deeds for which he had returned back to the physical realms …
  • The sage who has already accomplished Mahakaali Mahakaal Yoga is the entire dimension of time, right from its undivided eternity till its eternally cyclic and thus ever changeful nature … Thus, such one of such sages is always recalled back whenever the ages are turning and he is the one who acts as Kaalastra (weapon of time) of the root of macrocosmic nature (Maa Moola Prakriti, or simply Maa Prakriti) so as to quickly effect that change of age with minimum harm to human and other microcosmic speciology who is resting upon that world system …
  • And to support that sage, who returns back with inspiration of Maa Mahakaal and Bhagwan Mahakaal Shiva, all Vedic deities, Liberated souls like Siddha’s and Rishi’s leave their divine and Siddha world and return back to that world, where that sage has arrived so as to effect the turn of the then underway age cycle, to the next one … This is also the stage when Vedic deities leave their palaces on that physical world (temples of that planet or earth) and enter back into the world, so as to support that sage in his cause, which as such is none other than turning the age cycle, to the next one …
  • Whenever such a sage returns back as per the inspiration of Bhagwan Mahakaal and Maa Mahakaali, then all of the Nine Durga, Ten great knowledge deities (Dus Mahavidya), sixty four Yogini with their sixty four Bhairava, Eight Matrikas with eight Chandi along with with Mahamaya, envelope that sage and keep him (or her) hidden from all others who are not supposed to know about his (or her) arrival to the physical realms” …

The little student nodded in understanding …

Then the eternal guide said … “Such a sage is beyond birth and death, as he (or she) is the eternally existent one and where this state of eternal existence was had by him, even prior he had returned back to the physical realms as per the inspiration of the Great Time (Mahakaal) and the pristine divinity of the Great time (Maa Mahakaali) … Such a sage is neither liberated nor in bondage, neither gone beyond nor not gone beyond and he is also free of all concepts due to his supreme isolated and thus liberated state … He is the eternal nature of time and pristine divinity of time, who has manifested in a human bodied form … And since that sage is already resting beyond the process of birth and death, so he can never be born from the womb of a physically present mother and thus, such sages invariably adopt two means to enter the physical realms and these two means are as follows …

  • Transmigration of soul … This is when another persons body is taken over, but after an agreement (i.e. a mutual agreement) with that donor of the physical vehicle … But path is only adopted if the time span which is needed to complete those deeds for which that sage has returned back to the physical realms, needs some extra (or longer) time …
  • Direct manifestation of soul … This is when someone from subtler much beyond realms and who holds the knowledge of manifestation in physical realms, enters that physical realms through a directly manifested human bodied form … Such a sage is also termed as Swayambhu (which means as the self manifested one), and is none other than Rudra Deva (destructive aspect of Lord Shiva) and that too, within a human form … This is the highest form of arrival to any world systems of the entirety of macrocosmic creation … But this path of entry into a lower world system, is only chosen of the time needed for doing some special and specific deeds demands a lesser time time in the physical (or grosser) realms …
  • Both these types of arrivals, just enter a physical realm, do their jobs and leave …
  • Both such ones are free of Law of cause and effect, its governing principle of dependent origination and are also free of the process and principle of evolution … And they also remain free (or independent) of all laws, process and principles of Maker’s Makings whilst they exist in any of the gross or physical or even the divine realms, where they also arrives so as to do specific jobs …
  • This freedom is as the eternal cannot be bound to useless things, that relate to thisness, thatness or even things that relate to not thisness or not thatness … The eternal is free and so is the sage of that eternal nature of time …

Then the eternal guide said, that which is Karmateet (Karmatit, or beyond Karma and Karma Phala) is also the one who is Kalateet (Kalatit or beyond the dualities of cycles of time) … This is because Karmateet (which means beyond Karma) itself denotes Kalateet (beyond time) … There can never be a Karmateet Yogi, who prior to being Karmateet, was not Kaalateet (beyond time) … And there also cannot ever be a Kalateet Yogi, who was not a Karmateet Yogi, in the first place … Thus, Karmateet Mukti denotes Kalateet Mukti … And vice versa of this statement is also true” …

The little student understood and nodded in affirmative …

 

Gunateet Mukti (Gunatit Mukti or Gunatita Mukti) … This word (Gunateet or Gunatit) is made up of two words … The first word is of ‘Guna’, which means attributes, which as such denotes the three attributes (i.e. Triguna) of mother nature and which as such are as ‘macrocosmic attribute of action (or quality of action or Rajoguna), macrocosmic attribute of inertia (or quality of action or Tamoguna) and macrocosmic attribute of neutrality or attribute of wisdom (or quality of neutrality or quality of wisdom or Sattvaguna) … And second word, is of Tit (or Teet) which comes from the Samskrit word of Ateet (Atit)’ which means beyond and which also means ‘in freedom of or in other words, in independence of’ … The the word Gunatit (or Gunateet) means that which is in freedom or independence of the three attributes (or three qualities) … This denotes the attributeless being (Nirguna Brahman or Nirgun Brahman or Nirgun Brahm) of Vedas” …

The little student understood and nodded in yes …

The eternal guide further told … “Gunateet is that which is beyond the three macrocosmic attributes and since these attributes are also present inside each aspirant, so a Gunateet Yogi is that Yogi, who has already gone beyond the three attributes which are present within his (or her) own microcosm” …

The little student understood and nodded in yes …

Then the eternal guide said … “Since beyond Guna (Triguna) is Nirguna (attributeless) and since Nirguna or attributeless only and only denotes the attributeless being (Brahman), so Gunateet also means ‘Nirguna Brahman’ …

The little student understood and nodded in affirmative …

The the eternal guide further told … “Since that which is attributeless, can never be bound by dimensional attributes, like that of size or shape etc., so that attributeless, is also none other than infinite (Ananta)” …

The little student understood and nodded in a yes …

Then the eternal guide said … “Since in the unioned state of two words of  formless and attributeless, the formless which is devoid of attributes, also cannot be any other than the undefined yet realizable infinite, so Vedic sages had also addressed Parabrahman, as Nirgun Nirakaar, where the word Nirgun means attributeless and the word, Nirakaar means formless and yet it only denotes the infinite and this itself is due to the union of formless to attributeless, which in turn makes the formless as none other than infinite” …

The little student understood and nodded in affirmative …

The eternal guide said … “So, due to what is told here, Gunateet, which means beyond qualities (i.e. beyond Guna or beyond attributes) and which only means Nirguna (attributeless or devoid of qualities), also refers to same infinite being” …

Then the eternal guide said … “Now listen carefully … This self realization of infinite, leads to the self realization of attributeless … And vice versa of this statement is also true … Thus whether an aspirant meditates upon the infinite or the attributeless, both these meditations would only lead to self realization of the ever same Brahman … And where that Brahman would also be seen to be devoid of Karma (Karmateet) and also devoid of diversities of time (i.e. Brahman would be self realized as beyond time or Kalateet) … Thus, because of this, that which is attributeless, is infinite, is beyond deeds and fruits and is also beyond time” …

The little student understood and nodded in yes …

Then the eternal guide said … “As was discussed earlier on, that inward path (i.e. path of self realization or path of direct cognition of one’s innermost nature) leads to self realization of Atman as eternity (Mahakaal) and where eternity itself denotes attributeless infinite being (i.e. Nirgun Nirakaar Brahman), so basis this, that which is beyond time and is as ones own innermost essence (Atman), is also that which is attributeless and infinite … This is the final result of meditation on Gunateet … And attainment of this state denotes Gunateet Mukti” …

Then the eternal guide told … “The sage who attains to this Gunateet Mukti, also simultaneously attains to Kalateet Mukti and also simultaneously attains to Karmateet Mukti … This is because these three words, only denote Brahman, who itself is self realized as the Atman of such a sage … Such a sage knows the innermost essence of Vedic Mahavakya (Vedic Great statement) and thus he also denotes the ultimate nature of knowledge, where his own Atman is Brahman … This is the end result of inward path of self realization of Gunateet Awastha (i.e. attributeless state) and the accomplishment of this is what Gunateet Mukti, actually means” …

The little student thought, what a Gurudeva I have got within my own cave of heart itself … I must be really blessed … And then he nodded in affirmative …

 

Dishateet Mukti (or Dishatit Mukti) … Then the eternal guide who maybe was reading the thoughts of his little student, smiled ear to ear, and said … “The word Dishateet is made up of two words … The first word is Disha, which means path or direction and thus it refers to ‘ways of life, here and also beyond’ and due to this reason, it also refers to paths of evolution and liberation … The second word is Teet, which as was told earlier on, means beyond … The the word Dishateet means, that which is beyond paths, beyond directions, beyond ways of life (of here and beyond) and also beyond paths of evolution and liberation (i.e. Muktimarg) …

Then the eternal guide said … “Now, listen to this carefully … That which is beyond paths, is the pathless partless path, which as such is Brahmanpath (This Sanskrit word of Brahmanpath, means as the Path to Brahma) … Brahmpath is beyond paths that are known as in this path, only only walks ‘Himself within Himself (or Herself Within Herself, as the gender may be)’ … This Brahma Path thus denotes the finality of walking through the inward path (i.e. the path that leads to and thus directly relates to the innermost essence or Atman of the aspirant) … The end of Brahmpath, which as such is the last pathless partless path, is Moksha and where that Moksha itself is as Dishateet Mukti (i.e. a liberation which free of paths, including the last pathless partless path or Brahmpath) … And that which is beyond the last path, is none other than the one who is beyond all paths and their practices, and who as such is none other than the attributeless infinite being (Nirguna Nirakara Brahman)” …

The little student understood the correlation and thus he nodded in affirmative …

The eternal guide further said … “That which is Dishateet (i.e. beyond directions and paths, including of evolution and liberation) can only be such, if it is omnidirectional i.e. Sarva Disha Sthit … This is because omnidirectional (Sarva Disha Sthit) is the only one which can ever be free of all paths, including of evolution and liberation … This is the finality of attainment which relates to the macrocosmic dimension of direction (Disha) and which only denotes the Absolute being (Parambrahma or Brahman) … So that Yogi who has self realized his (or her) own innermost ‘Dishateet Awastha (i.e. a state which is free or independent and thus beyond directions, including of evolution and liberation) also resides in the Omnidirectional Absolute being (Parambrahma) … And such a Yogi also knows through his (or her) own self realizations, that, all roads lead to the same home (Brahman)” …

Then the eternal guide said … “These self realizations can never be had through outwardly paths, i.e. paths of evolution which relates to worldly (or macrocosmic) things … These self realizations are only had within the inwardly path (i.e. paths which relates to and thus lead to one’s own innermost essence or Atman) … The Yogi of Dishateet Awastha sees himself (or herself) in all directions and also sees himself as the final and absolute pervader in addition to being the final and absolute enveloper of all paths of evolution, just as Brahman also is … And at the same time, that Yogi never attaches to any individual path, including of evolution and liberation, because he is also detached from all individualities and individual corpuses of such paths … He only sees all paths, including of evolution and liberation, within himself and as his own self, which itself is detached from all individualities and corpuses of paths, that have ever been followed by any microcosm (including of humanity) of this of of any other plane of existence within the entire multi-universal macrocosmic creation” …

The little student nodded in understanding …

The eternal guide continued and told … “Such a Yogi who has already attained to Dishateet Awastha (i.e. beyond directions or paths, including of evolution and liberation) is thus like a detached witness of all paths (including of evolution and liberation) just as Brahman also is … He only sees all as a distant and detached witness and never has any attachment to any path … This is what leads to omniscience of that Yogi, as far as paths of including of evolution and liberation, are concerned … And yet that Yogi never takes over the Job of a Guru, because he knows that eventually and as the end state of any of the paths that were ever told or given by any of the sages of any of the triple times, is also such, that, ‘all paths lead to the same home (Brahman)” …

The eternal guide further told … “That which is Karmateet, is Kalateet, is Gunateet is also Dishateet … Thus Dishateet cannot ever be attained in a state which is not the same as the other three which have told here … Remember this, because ‘This one (little student)’ would very soon through his own self realizations, know this as a matter of fact … As such, after attainment of Dishateet Awastha, a Yogi has no path remaining to be followed, now or ever, here or beyond … He attains to an absolute independence as far as directions or paths, including those which are of evolution and liberation, are concerned … And after this accomplishment, irrespective of whether he is resting here and beyond, he only continues as Atman, which itself is the same as attributeless infinite being (Brahman) … Thus such a Yogi, neither has a path not can any path attach to him, during any pending eternity as is of the Maker’s Makings … He is the one who has attained freedom from all paths and ways of life, here and beyond, including of evolution and liberation as he stands beyond all suchness and also beyond all non suchness that may be followed in any plane of existence, of beyond or even beyond the beyond … And yet he holds omniscience as far as the paths of evolution and liberation, are concerned because when one is resting in the omnidirectionality of paths, then this is what one actually is like …

The little student nodded in understanding …

 

Dashateet Mukti (Or Dashatit Mukti) … The eternal guide said … “Now we come to the next part of this lecture, which as such is of Dashateet Mukti … The word ‘Dashateet’ is also made up of two words … The first is ‘Dasha’, which means ‘condition or state’ including the conditions and states of existences, here and beyond … Teet means “Beyond or further’ … And the next word of Mukti, means liberation or emancipation … Thus, Dashateet Mukti means that liberation which is beyond conditions of liberation and conditions of states of liberation … This thus means, that aspect which is beyond conditions of evolution and states of evolution … And it also means, that liberation which is free of differences of various states that denote liberation, in various paths” …

The eternal guide continued and told … “That which is free of all these told aspects, can only be that who is omnipresent … Thus Dishateet Awastha also denotes omnipresence … And since the state of omnipresence, which includes presence within and also beyond the entirety of Maker’s Makings, cannot denote anything other than allness or fullness, which itself is of Brahman just as is told in Vedic lore, so this state of omnipresence is directly referring to Brahman alone … That Yogi who sees his (or her) own innermost self as the self of all and where that self itself is the attributeless infinite being (Brahman) knows Dashateet Awastha and also knows Dashateet Mukti” …

Then the eternal guide told … “That which is Dashateet, is Karmateet, is Kaalateet, is Gunateet and is also Dishateet … And since this self realization is also within the inward path, where the Yogi sees his (or her) own innermost essence (Atman) as attributeless infinite being (Brahman) who as such is the one that is directly referenced through all these stated words that have the word ‘Teet’ as their suffix, thus all these words also denote the state where the Yogi self-knows his Atman, to be none other than Brahman … Such a Yogi is not related to individualities of states, including states of evolution and liberation and thus he is also free of all macrocosmic hierarchies, including its principle (which as such is the ‘principle of macrocosmic hierarchies’) … Such a Yogi is free (independent) of all differences of states, including those of evolution and liberation” …

The eternal guide told … “This is because he has already known the final truth of his own innermost essence (Atman) is in an eternal sameness to the omnipresent Brahman, who as such is the final pervader and enveloper of allness and her each part, which also includes all gross, subtle and divine realms” …

The little student nodded in understanding …

 

Turiyateet Mukti (or Turiyatit Mukti) … The name Turiyateet is also made up of two words … Turiya means the fourth state of consciousness, that is arrived after crossing beyond the first three states which as such are of Awake (Jagrut), Susupti (sleep) and Swapna (dream) … The fourth is Turiya which also means Samadhi (absorption) … Teet comes from the Samskrit word of ‘Ateet’ which means as beyond or detached … Mukti means liberation … Thus the word Turiyateet Mukti, means that liberation which is beyond the fourth state of consciousness, which as such is of Samadhi (and which also which means as the stage of absorption)” …

The eternal guide continued to tell thus … “Now listen to this very carefully … Until the fourth state i.e. Turiya, which denotes Samadhi, the realizer is never the realization and realized … But after crossing past the stage of Turiya, the following told becomes as a matter of fact as far as that aspirant is concerned …

  • Seer is the sight and seen … Yogi sees himself simultaneously as all these …
  • Knower is the knowledge and known … Yogi sees himself simultaneously as all these …
  • Realization is realized and realizer … Yogi sees himself simultaneously as all these …
  • Conscious is consciousness and process of realization of it … Yogi sees himself simultaneously as all these …
  • And where each of these groups of three that are self realized by the Yogi, are also in their non dual eternal union to each other and such that, no one cannot be distinguished as separate from the other …
  • This is the state where ‘I’ that was of that aspirant, itself is allness and beyond … Thus the aspirant knows the root of non dualism of Vedas, which was told by Vedic sages as “the creator itself is the created (i.e. entire creation) and creation process” …

The eternal guide said … “Turiya is that state which is fourth and has been told as fourth state of consciousness, and which has been termed as Samadhi, which means absorption … But after absorptions are fully effected, the aspirant goes beyond attributes and thus self realizes the attributeless infinite being (Brahman) as his (or her) own Atman … This state is beyond the fourth state of Turiya, and thus was named as Turiyateet by knower’s of it …

Thus, Listen to this very very carefully … That which is beyond Samadhi, the fourth stage of consciousness, is Turiyateet … And this Turiyateet is only and only denoting the Atman which sees itself and everything else as a detached witness … This is because in this Turiyateet state, which as such is the nameless fifth state of consciousness, there is no distinction of the realizer, realization and realized and thus the realizer (aspirant) only sees itself as the other three … And at the same time, the realizer is witnessing it and not even seeing it and where this witnessing is within the innermost essence of that realizer (and thus is not anywhere out of the innermost essence of the realizer) which itself is detached from allness that it is witnessing at that time … Thus Turiyateet means Atman and not anything else … And thus Turiyateet Mukti means that the sage who attains Turiyateet, knows that his own innermost essence (i.e. Atman) itself is the innermost essence of allness and her each part (i.e. Brahman)’ … And due to this reason, the word Turiyateet des not relate to anything, including any aspirant or God, it only and only relates to Atman” …

The eternal guide continued … “That Sage who has already self realized Turiyateet, Is none other than Atman of allness and her each part (i.e. such a sage is Sarvatman) and this can also happen whilst that sage is still incarnated in a human form” …

The eternal guide continued further … To attain Turiyateet, which denotes the Atman, all other stages which we have discussed here, have to be arrived at … Turiyateet can never be self realized as Atman, until the aspirant has already attained to Karmateet, Kalateet, Gunateet, Dishateet and Dashateet Awastha and thence the aspirant has also self-known the finality of Mukti which these states relates to … Then only can the Turiyateet be self realized, and as that aspirants Atman …

Then the eternal guide told … “This finality of Turiyateet is what makes the aspirant self realize that innermost meanings of the terms Mahakash (i.e. Great sky or Great Akasha or the Great ether or supreme state of ether or limitless infinite state of ether) and Chidakash (i.e. the infinite sky of consciousness) to also be denoting the same Atman, who as such is none other than Turiyateet” …

Then the eternal guide said … “Thus basis this lecture, even though Turiyateet is told as a state beyond the fourth stage of consciousness, which is told as Samadhi, yet Turiyateet only denotes the stage of ‘Atma Samadhi i.e. absorption within one’s own innermost essence (or Atman)’ and where, at this stage, that Atman itself is Brahman (i.e. the innermost essence of all that ever is or could ever be within any part of the Maker’s Makings and during any of the triplicity of times)” …

 

Differences in Karmadheen Mukti and Karmateet Mukti …

The eternal guide said, thus basis all above discussions, now we shall discuss the differences of the two primary types of Mukti, i.e. Karmadheen Mukti and Karmateet Mukti …

The eternal guide then said … “From the point of view of deeds that are done and the fruits of these undergone deeds, these two states of liberation, could be described as follows …

  • Karmadheen Mukti or liberation whilst within deeds and fruits and where liberation which is attained as a fruit to earlier deeds relates to deeds and fruits and thus is it rooted in the phrase Getting liberated or Get liberated… Getting liberated relates to deeds and fruits and thus to the law of cause and effect and its governing principle of interdependent origination … And because Karmadheen Mukti is within the purviews of the evolutionary process, so it also relates to the process of evolution in addition to relating to the principle of eternal evolution …
  • Whereas Karmateet Mukti or the liberation (Moksha) which relates to the stage which is beyond or further from deeds and fruits (i.e. liberation which is beyond Karma and Karma Phala) is related to the phrase Being liberated or Be Liberated, just as you eternally are, within your own innermost nature, that itself is of your own innermost essence (Atman) …
  • Thus the former type is within Karma and the latter is beyond all suchness and all non suchness, of Karma and nonness of Karma, alike …

The eternal guide continued and said … “From the point of view of time and its eternal cycles (i.e. Kaalchakra) these two states of liberation, could be described as follows …

  • Karmadheen Mukti relates to a state of liberation, where the aspirant is still within the purviews of cycles of time and thus he can be made to enter into lower worlds from his current state of existence, which as such is within one of another of those vast number of divine worlds and where this return back is inevitable, whenever his merits are consumed or exhausted in time of stay within that divine world … Thus state the Vedas, that even Deva (divine beings) would return back to human realms, when their earlier merits (fruits of earlier better deeds) are consumed and thus exhausted …
  • Karmateet Mukti means that the aspirant rests in a state which is free of all cycles of times, including the longer cycles which relates to divine worlds … And this is the stage where the aspirant only relates to the eternity of finality of dimension of time … And due to this reason of resting within eternity, which itself is the finality of the dimension of time, such an aspirants return back cannot ever be calculated, imagined or visualized … Thus, such ones are told to be those who never return back … But at the same time, such aspirants can be inspired to return back, because they have no limitations as far as not returning or returning back at a later time span … But their returns can only be in those exceptional circumstances, where other than one of them returning back, no other power can solve the mess that a world has gotten into or is about to get into … When such aspirants return back, they are like allness manifested in a human form and yet they denote that which is beyond allness of Maker’s Makings … And yet they only propagate the knowledge of Maker’s Makings … Prior to returning back, they are always stationed within one of the five faces of Sadashiva and thence from there, they descend to the physical realms, by adopting the process and path of transmigration of soul (i.e. Parkaya Pravesh) because of the fact, that, such ones are those who already gone beyond that stage of existence, where their birth could have taken place from the womb of a physically present mother on that physical or subtle world system” …

The eternal guide continued and said … “From the point of view of attributes, these two states of liberation, could be described as follows …

  • Karmadheen Mukti relates to that state of liberation, which is within attributes (i.e. they rest in a Gunadheen Awastha) … And since sameness of state of a soul and the state of its residence is a primary requirement to reside in a state of existence, so since that state itself is within attributes, thus the divine bodies which these aspirants adopt to reside in that divine state of existence, is also having the same attributes (as the divine world where they reside) …
  • And on the contrary, Karmateet Mukti relates to that state of liberation, which as such is attributeless … And since the attributeless is only the innermost essence (Atman), so these aspirants don’t hold any divine body like the ones in Karmadheen Mukti as discussed earlier on … They only exist as Atman, which itself is the attributeless infinite being (Parabrahman) … The attributeless is also infinite, so they also remain in an infinite condition, just like Brahman itself is” …

The eternal guide continued and said … “From the point of view of directions or paths, these two states of liberation, could be described as follows …

  • Karmadheen Mukti … As told earlier, Karmadheen Mukti relates to deeds and fruits and thus it also relates to one or another path of evolutionary progress, and which also continues for such aspirants, even when they may be residing in any one of those many many divine worlds that actually are a part of the supreme genius as is of the Maker’s Makings … Thus the applicability of one or another direction (i.e. path) of ways of life always remains applicable to such aspirants …
  • Karmateet Mukti … And on the contrary, since this Mukti is free of deeds and fruits and is also free of everything else that is a part of allness, so there really is no direction (or path or way of life) that such aspirants reside in … This is because this state is free of all paths, including those of evolution and liberation … This is a state of omnidirectionality i.e. the aspirant is in oneness to all paths and directions, including those of evolution and liberation … And yet since omnidirectional is not really a path and it in fact is the subtler pervader and enveloper of all the individual paths that any microcosm may be following at any of the triple times, so omnidirectional actually is like a distant witness of all such directions of paths of ways of life, including those of evolution and liberation … The same is how that aspirant also is …

The eternal guide continued and said … “From the point of view of states of existence, these two states of liberation, could be described as follows …

  • In Karmadheen Mukti the state of liberation is in one of those many many divine worlds only … As is the divine world where such an aspirant resides, so is the state of existence of that aspirant and so are the macrocosmic principles, process and laws applicable upon that aspirant …
  • Whereas in Karmateet Mukti due to omnipresence that is arrived at, the aspirant only stays in that omnipresence of its own innermost self (Atman) which itself is innermost self of all (i.e. Brahman) … Just as Brahman is the silent and fully detached witness of all, so is that aspirant … Just as Brahman pervades and envelopes all, so is that aspirant … And just as Brahman is, so is that aspirant, who only rests as his (or her) own innermost essence (Atman) and not as a being or non being, per say …

The little student was amazed at this knowledge …

Then the eternal guide said … “Now we move onto the next part of this lecture, which as such relates to aspects of liberation” …

The little student was very happy to know more, as he knew that this knowledge could be very helpful during the future times and to many aspirants, including himself …

 

Aspects of liberation …

The eternal guide said … “The last impression (Antim Samskara) as was discussed earlier on, can be let go in three circumstances, which leads to three different three aspects of liberation …

AA … Sadyomukti … Sadyomukta … If this last impression (Antim Samskara) is let go whilst the aspirant is still incarnated (alive and holding a physical vehicle), then at aspirant attains to the state of liberation, while that aspirant is still alive … If this let go of the last impression (Antim Samskara) and thus the consequent liberation, is spontaneous (i.e. without any prior noticeable or recognizable signs or warnings), then that liberation is termed as Sadyomukti … The word Sadyomukti means spontaneously liberated whilst still alive … And such aspirant usually de-incarnated within three weeks of Sadyomukti” …

Then the eternal guide continued telling … “This de-incarnation is because of the fact, that, for such aspirants, all four types of merits (Karma) are extinguished … These four types of merits are as follows … Destined merit (Prarabdha Karma), Sanchit Karma (accumulated merit), Kriyamaan Karma (currently undergoing merit) and Agami Karma (future merit) … And because all these are extinguished, so these aspirants also cannot continue their then incarnation, any further than a certain time span, which as such is mostly of a maximum of three weeks … Such an aspirant is known as Sadyomukta” …

The eternal guide continued further … “As told earlier, due to extinguishing of all four merits, such aspirants cannot continue their incarnation any further that a few weeks, which usually is as three weeks of time for most aspirants … But there have also been those extremely rare cases, where these aspirants have managed to continue their incarnations beyond these few weeks of time span … And this rare stage of continuity beyond these few weeks after Sadyomukti is possible only in the following cases …

  • Pranatma … Prana Brahma … Prana Atma … First is that the aspirant continues as a Pranatma (i.e. the Prana of that aspirant, unites to the aspirants Atman, and where that aspirant has also self realized that Atman is Brahman and thus, in such a case that aspirant becomes as what was told by Vedic sages as ‘Prana Brahma’, which means Prana is Brahman … These aspirants can make their incarnations continue further that the few weeks already told earlier on, but in such a case, their Prana are such that they are always moving from close to the base of spine and proceeding towards the top of their brain where the thousand petalled lotus is present (i.e. where Brahmarandra chakra or Sahasrara is present) … Such aspirants who are continuing their incarnations as a Pranatma, live as Shakta for the balance of their self chosen time spans of their present incarnation …
  • Gyanatma … Gyan Brahma … Gyan Atma … Second is that case, where an aspirant continues as a Gyanatma i.e. the Buddhi or Vijyana of that aspirant, unites to the aspirants Atman, and where that aspirant has also self realized that Atman is Brahman and thus, in such a case that aspirant becomes as what was told by Vedic sages as ‘Gyan Brahma’, which means Gyan is Brahman … These aspirants can make their incarnations continue further that the few weeks already told earlier on, but in such a case, the essence of their Vijyanmaye Kosha (knowledge sheath), which as such is orb of knowledge (i.e. orb of Buddhi) of the causal body (Antahkarana Chatushtaya) begins residing at the top of their brain where the thousand petalled lotus is present (i.e. where Brahmarandra chakra or Sahasrara is present) … Such aspirants who are continuing their incarnations as a Gyan Atma, and they live as a Vaishnava for the balance of their self chosen time spans of their present incarnation …
  • Chidatma … Chit Brahman … Sachidanand … Sat Chit Ananda … Third is that case, where an aspirant continues as a Chidatma i.e. the Orb of Chitta of Bliss sheath (Anandamaya Kosha) of that aspirant, unites to the aspirants Atman, and where that aspirant has also self realized that Atman is Brahman and thus, in such a case that aspirant becomes as what was told by Vedic sages as ‘Chetan Brahma’, which means Chitta is Brahman … This is also the stage of resting in union to Chidakash (the great sky of consciousness) and where the term Chidakash only means as Atman of that aspirant and where that aspirants Atman itself is Brahman … These aspirants can make their incarnations continue further that the few weeks already told earlier on, but in such a case, their Chitta would merge with Brahman and this their Antahkarana Chatushtaya (causal body) of which the orb of Chitta is a part, would also be united to Brahman and where this path of unity always passes through Shunya Tattva (Emptiness), then through Asamprajnita Samadhi … The Antahkarana Chatushtaya (i.e. the four fold Antahkarana) merges to its own orb of Chitta and thence merges to Atman of that aspirant and all this happens within the the top of their brain where the thousand petalled lotus is present (i.e. where Brahmarandra chakra or Sahasrara is present) … Such aspirants who are continuing their incarnations as a Chid Atma, and they live as a Shaiva for the balance of their self chosen time spans of their present incarnation” …

Then the eternal guide continued further and told … “That aspirant who has attained to any of the three as stated above, is the one who walks within the inward path of Myself Within Myself, i.e. as Atman within Atman for the rest of the self chosen time span of that incarnation … Thus such an aspirant walks within the innermost essence of words as stated here …

  • PranatmaPath of Karma Marg … If that aspirant is spending the rest of the self chosen time span as a Pranatma, then he (or she) continues his (or her) incarnation within the essence of statement as told here and that too whilst walking within the essence of the statement ‘Myself Within Myself (or Himself within Himself or Herself within Herself, as the case may be)’ …

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

  • GyanatmaPath of Gyan Marg … If that aspirant is spending the rest of the self chosen time span as a Gyanatma, then he (or she) continues his (or her) incarnation within the essence of statement as stated here and that too whilst walking within the essence of the statement ‘Myself Within Myself (or Himself within Himself or Herself within Herself, as the case may be)’ …

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

 

  • Chidatma Path of Chid Marg … If that aspirant is spending the rest of the self chosen time span as a Chidatma, then he (or she) continues his (or her) incarnation within the essence of statement as stated here and that too whilst walking within the essence of the statement ‘Myself Within Myself (or Himself within Himself or Herself within Herself, as the case may be)’ …

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

 

  • But irrespective of whether in the world, any aspirant may seem to be as a Shaiva or Shakta, yet every aspirant has always remained a Vaishnava when we consider their status and deeds within that world … Without a Vaishnava in the world, the world can never be preserved in a peaceful state … And due to this reason, that aspirant who is a Gyanatma always leaves the sounds of human civilizations, after he has already completed whatever jobs he has to do, after he had attained to the state of being a Gyanatma … He only spends the rest of his self chosen lifetime, in isolation from all sounds of human civilizations … And the same state also eventually arrives for each Chidatma … Thus, only a Pranatma can ever manage to relate to the world and thus continues within the sounds of civilizations, that are present at that time, within that world …

The eternal guide continued and told … “And that aspirant whose has attained to all three stages as stated above, i.e. being a Pranatma, Gyanatma and Chidatma simultaneously, also initially walks within the path of Myself Within Myself, i.e. as Atman within Atman … But they ultimately enter into that path which can be told as ‘ITself Within ITself’ … This is the path of Rudra deva which can also be told as walking in a state which is of sameness of the phrase of ‘Rudra Within Rudra’ for the rest of their self chosen time span, of that incarnation … And these aspirants always walk as …

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

 

Then the eternal guide pointed to the little student, laughed out loud and said … “Within the current ‘transmigrated incarnation (i.e. incarnation arrived by the path of Transmigration of soul)’ ‘This one (little student)’ would walk through all these states (or paths) one by one and thence eventually enter into the lattermost told state after attainment of Sadyomukti, very soon” …

The little student again looked at the face of the eternal guide, in a state of shock, and ignored the last statement again because the eternal guide was laughing and thus seeming as joking …

 

BB … Jeevanmukta … Jivanmukta … Jeevanmukti … JivanmuktiIf this last impression (Antim Samskara) is let go whilst alive, then that aspirant attains to the state of liberation, while that aspirant is still alive … If this aspect of liberation is not spontaneous and thus, it is based upon a step by step recognizable progress of the path and state of liberation … Such a state of liberation that is arrived whilst the aspirant is still incarnated (i.e. whilst the aspirant is still alive) is what the self realized, all realized Vedic sages had told as Jivanmukti (Jeevanmukti, or liberated whilst still alive) … Such aspirants always distribute their knowledge during the pending destined time span of their then incarnation … But for such aspirants, only the destined merit (Prarabdha Karma) remains as the other three merits i.e. Sanchit Karma (accumulated merit), Kriyamaan Karma (currently undergoing merit) and Agami Karma (future merit), are all fully extinguished … Thus, for such aspirants, of these four merits, only the destined merit (Prarabdha Karma) is all that remains pending for extinguishment … Such aspirants are known as Jeevanmukta (Jivanmukta) or liberated whilst alive … But a Jivan Mukta can only continue till the destined merit (Prarabdha Karma) is also exhausted, and not beyond this stage of extinguishment of destined merit of that incarnation …

  • Videhamukta … Videhamukti … The eternal guide said …If this last impression (Antim Samskara) is only let go during the process of de-incarnation (i.e. during death of the physical vehicle), then such a liberation is known as Videhamukti … After this, no merit remains pending as all are extinguished at the instant of de-incarnating of the physical vehicle … Such aspirants are known as Videhamukta” …

Then the eternal guide told … “But at the same time, when a Jeevanmukta de-incarnates due to extinguishing of the last pending merit, i.e. destined merit (Prarabdha Karma)  of that incarnation, that that Jivanmukta also becomes a Videhamukta i.e. liberated whilst de-incarnated … Thus, the stage of a Jivanmukta always leads to the end stage of being a Videhamukta … But a Sadyomukta may or may not have this state of Videhamukti (i.e. liberation after de-incarnation) because there is no such requirement for a Sadyomukta, though that Sadyomukta may self choose to be such upon de-incarnation …

The eternal guide further told … “All these states of Mukti (liberation) only leading to Kaivalya Moksha, i.e. a full, final and permanent isolation from allness and her each part … And these eventually lead to self realization of Vedic Mahavakya (i.e. Great statement of Vedas)” …

Then the eternal guide told … “And all these aspects (or paths) of liberation, always pass through an intermediary stage of evolution, which as such is of an impressionless state of that aspirants consciousness orb of causal sheath … Thus, without attaining to this ‘impressionless state of consciousness orb of causal body (i.e. Samskara Rahit Awastha of Chitta of Antahkarana Chatushtaya), none of these three stages (or types) of liberation can be attained by anyone … And since the path of arriving at this ‘impressionless state of consciousness orb of causal body (i.e. Samskara Rahit Awastha of Chitta of Antahkarana Chatushtaya or Anandmaye Kosha), is none other than that of Hridayakasha Garbha Tantra, as is being discussed here, so as far as the path of liberation (i.e. as far as Muktimarg) is concerned, this chapter (i.e. the entire chapter of Hridayakasha Garbha Tantra) remains as the most important knowledge that ‘This one (little student)’ would be distributing to the humanity of this world” …

Thee the eternal guide further told … “And ultimately the path of any of the aspects of liberation, always passed through the Shiva Taraka Naad (i.e. Shiva Taraka Mantra or liberating Mantra of Shiva), thence through the ‘subtle golden channel (i.e. Vajradanda)’ that is present at the top of head and beyond the thousand petalled lotus of the top of brain (this golden channel is also told as Vajradanda Chakra) within the Siddha lore’s … And then is that stage where that aspirant enters into the the uppermost plexus, which as such hangs in a non lighted state and which has four petals and which is also told as ‘Niralamb Chakra (and where the same Niralamb Chakra is also named as Niralambasthana) in Siddha sciences’ and which itself is the same as Ashtama Chakra (Eighth Chakra) which is very subtle (indirectly) referred to in Atharvaveda chapter 10” …

The eternal guide continued even further and told … “And after this stage, is the culmination of the last path (which as such is also subtly or indirectly told as Brahmpath) where all subtle and divine worlds are self realized by that aspirant and where all Siddha Sharira (Siddha bodies) which relate to those divine worlds (Deva Loka) and Siddha worlds (Siddha Loka) are also self manifested within that aspirants physical vehicle itself and which such an aspirant, always lets go in their respective macrocosmic principal states (i.e. Siddha Loka or Siddha worlds of beyond) … Only after this let go, does that aspirant walk alone and free of allness and her each part … Remember this part of the discussion, as this is how it would be for ‘This one (Little student)” …

The little student noted this discussion and nodded in affirmative …

The eternal guide told further … “And once the impressionless state of consciousness is achieved by any aspirant, then the consciousness orb of that aspirant stays impressionless till eternity … This is as, if even once, any aspirant has arrived at this state of impressionless state of consciousness orb, then that aspirant cannot even adopt any further impressions during the eternity of existence of the Maker’s Makings  … And this statement is also due to the fact, that evolution is eternally upwards i.e. to an ever higher subtlety, which as far as the consciousness orb is concerned, is the impressionless state of it” …

Then the eternal guide laughed and then pointed to the little student and told … “This one (little student) would attain to spontaneous liberation (Sadyomukti), … This is because this one would attain to all the earlier told Samadhi, so he would also know the path of counteracting the severe effects of Sadyomukti, which as such lead to de-incarnation of an aspirant … But life would never be same afterwards as after some time, as ‘this one (little student)’ would be continuing without any of the four merits and where that continuity of incarnation would only be to render the pending Gurudakshina to his three Guru’s, Brahmarishi Vishvamitra, Gautama Buddha and Brahmarishi Kratu, who was also his mind-father (Manas Pita) during Swayambhu Manvantara … That would be all that would be pending, but soon after this path of Hridayakasha Garbha Tantra is completed by him … And then the eternal guide again laughed out aloud” …

The little student who still was looking at the divine face of the eternal guide, neither expressed anything nor said anything and just just kept looking that the divine face, of the eternal guide and whilst they both were resting within the cave of womb of ether of heart (i.e. Hridayakasha Garbha) of this little student, who writes this text …

 

Muktimarg … Path of liberation …

And then to clear his doubt, he asked the eternal guide … “How is this state arrived at?” …

The eternal guide said … “This is a very vast knowledge, so we shall only discuss it in brief and with the some of the main points only” …

The little student thought, main points are good enough to proceed … So he nodded in agreement …

The eternal guide told … “This state is a state of a mind which has exited beyond attribute of inertia (Tamoguna), then it has also exited beyond attribute of action (Rajoguna) and then while it still resides within the attribute of neutrality of wisdom (Sattvaguna), it further detaches to that neutrality of wisdom (Sattva Guna) so as to have a direct cognition of Shunyata and thence the aspirant self realizes the seedless state through Nirbija Samadhi and thence arrive at a self realization of the colorless state (Nirguna Awastha) … This is the stage, when the aspirant actually becomes attributeless (Nirguna), whilst still alive, because for such an aspirant, mind (Manas), Knowledge (Buddhi or Vijyana), consciousness (Chitta), I’ness Ahamkara) and also Am’ness (which as such is Asmita) all attain to their attributeless-ness (Nirgun Awastha) … This is also the stage, when the vital airs (Prana) also become rested in attributeless and thus become absorbed into the divinity of that attributeless, which as such is addressed as Adi Parashakti” …

The eternal guide continued further and said … “As was already discussed earlier on, such an aspirant is the one who only walks ‘Itself Within Itself’ and whilst that aspirant is also resting within the innermost essence of the wise words, which can be told as follows …

There is nowhere to go, Nothing to do, Nobody to be

 

Then the eternal guide further told … “Except to be ‘That’ which I eternally ever am, as an Atman who itself is Parabrahman … Such an aspirant is also the one who enters into a state which could be thus told …

Inward an Atmana … Outward a Sarva … In the multi-universe a Brahmana

 

Then the eternal guide clarified and told …

  • Atmana means in union to one’s own innermost essence i.e. Atman and where that aspirant knows, that his (or her) Atman is Brahman
  • Sarva means one who is within “oneness to allness and her each part” and thus ‘if’ such an aspirant is also an Atmana and thus is also in unity to his (or her) own innermost essence (Atman) which itself is the innermost essence of allness (Brahman), that that aspirant also self-knows that being a Sarva is that state, where that unity to allness and her each part, is by virtue of being the pervader and enveloper of allness and her each part (i.e. by being an Atmana, and where that Atman itself is the self of all) …
  • Brahmana means, knower of allness and her each part and simultaneously also being the pervader and enveloper of allness and her each part … And since the pervader is also detached from ‘all that’ it pervades, so is such an aspirant also detached from allness and her each part … And yet such aspirants distribute their wisdom, during the pending time span of their incarnation and where this distribution is in such a way, they they give that wisdom, but in the name of their own inner self, who is also the self of allness and her each part (i.e. they distribute their knowledge in the name of their eternal guide, who they also know, is residing within them) …
  • And because of this detachment, such an aspirant can be described as follows …

 

Neither as a microcosm, nor as the macrocosm

Neither a believer, nor a non believer of anything

Neither be a Guru of anyone, nor a student of any guide

 

Neither a doer, nor even a non doer of anything

Neither a reaper of merits, nor even a non-reaper of merits

 

Neither gone, nor not gone, yet permanently gone

And simultaneously, neither not gone, nor gone, yet permanently ungone

 

Neither a seer, nor a sight and just as a sage who knows all

Neither here, nor there, yet everywhere due to omnipresence of consciousness

Such an aspirants just sees everything as a detached and distant witness

 

Then the eternal guide told … “Where that word ‘detached witness’ is also including his (or her) own bodies (i.e. astral body or subtle body, gross body, causal body and also Siddha Bodies) and just as that aspirant’s own innermost essence (Atman) also is … And all this, whilst that aspirant is still alive … And also beyond that incarnation” …

The little student understood and thus he nodded in a yes …

 

The state of a Mukta …

The eternal guide continued speaking and told … “In addition to what has already been told earlier on, such aspirants can denote either of or all of the following statements of Vedas …

  • Pranatma (Prana Atma) … One whose Prana, itself is one’s Atman … This is the same as Prana Brahma which was told by self realized, all realized Vedic sages … Such an aspirant has the capability of purifying the entire world in which he or she) resides for completing the incarnation … During those extremely ancient Vedic times, this stage is also called as Pranatit Awastha, i.e. a state which is beyond Prana and it was names do as that which is a Pranatma, is not a Prana but the innermost essence (or Atma) of Prana …
  • Mann Brahma … Ones whose mind is one’s own Atman … As the mind is already attributeless …
  • Gunatma … Ones whose Guna (attributes) are already attributeless due to their union to the attributeless infinite being (Parabrahman) … And thus are none other than the attributeless infinite absolute being (Brahman) … Such an aspirant is the one denoted by the Vedic statement of “Satyam Jnanam Anantam Brahma” … This state is what was known as Gunatit Awastha, i.e. the state beyond attributes … And this is what was termed by self realized, all realized Vedic sages, as Guna Brahma (which means as ones whose Guna or attributes have unioned to Brahmam and thus are as Brahma itself is) …
  • Bhootatma … Ones whose macro-elements are unioned to ones Atman and thus even when such an aspirants physical body may seem to be existent, yet in reality it has already been cremated within the place of macrocosmic sacrifice (Brahmand Yajna) as is within the Vamadeva face of Sadashiva … Such an aspirant is the one who has already attained to Vaikunth, whilst alive and this itself is due to the fact, that Vaikunth, itself is none other than Vamadeva face of Shiva … Such an aspirant denotes what was told by self realized, all realized Vedic sages as, Bhoot Brahma (Mahabhoot Brahma), which means, the macro-elements are the creator of allness … This is the stage where that aspirants ‘ten Indriya (i.e. five Gyanendriya or five knowledge senses and five Karmendriya or five action senses) unite to respective ‘five Tanmatra (Shabd, Sparsha, Roop, Rasa and Gandha) … And rest until eternity as a part of the larger meaning of the term Bhootatma …
  • All these denote Karmateet Mukti … I.e. liberation beyond cause (or Karma or deeds) and which itself denotes the stage which is being effects (Karma Phala or fruits) … Such an aspirant rests in a state that is beyond the ‘law of cause and effect’ and also beyond its governing principle i.e. ‘principle of interdependent origination’ …

Then, the eternal guide pointed to the little student and said “At a later stage of this lifetime, that would come by after completing the pending Gurudakshina, this is how ‘this one (little student)’, would also be” … And then the eternal guide again laughed out aloud …

Due to this laughter of the eternal guide, the little student again ignored the last statement (of the eternal guide) …

But because the little student still had some doubts, so he asked the venerable eternal guide … “And the procedure to attain this?” …

 

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