Yoga, Ayoga, Yoga as path to Ayoga, Keval Gyan, Keval Jnana

Here we would discuss the fact, that Yoga itself is path to Ayoga … And also discussed, that the stage of Yoga as path to Ayoga, denotes the path of a Kaivalya Mukta only and thus this is also the path of Keval Gyan … This is the path of a Tirthankar (in reality a Tirthankar is that extremely rare Sadyomukta, who survives and thence due to some earlier Samskaras, which even though are unseeded from his consciousness, also ends up rendering his path to other aspirants) … This path eventually grants the self-realization of, the fact that, the “Maker never made anything wrong” … All right and wrong is ever-changeful and thus hierarchical and thus untrue, when this fact is viewed from within the final reality … All concepts of rightness and wrongness eventually denote the lower evolutionary standing of the person (or society) who makes such judgments, because in reality there is nothing like such a duality (of right and wrong) …

This topic continues from previous one of “Anatma as path to Atma” …

Interdependence and Yoga as path to Ayoga … Keval Gyan …

Yoga means union … So its reciprocal state, i.e. Ayoga, only means “final stage of non-union” …

Finality of Yoga, is union to allness … So, reciprocal of Yoga, i.e. non-union to allness, can only be denoting the stage of detachment to allness and which itself is arrived after the earlier (already) unioned aspects (i.e. all that was united to earlier on or all that earlier on was in Yoga of that aspirant) are also evolved over (as is when the aspirant goes beyond Yoga or union) …

The finality of Yoga, is as a state of union to allness and her each part and this is what was told as Brahmand Yoga (i.e. union to entirety of Makers Makings) …

And Ayoga only means, detachment to allness and her each part … Detachment can only be after the union is self realized (or attained), so Ayoga (non-union through detachment) is always after the initial stage of Yoga (union) …

Ayoga is after Yoga … Detachment is after self realization of union …

Now basis above discussions, someone would say, why is Ayoga told to be after the initial stage of accomplishment of Yoga … So this is what needs to be resolved here …

How can a microcosm not be in union to allness, especially when the microcosm itself is the self-presence of the macrocosm in its (i.e. macrocosm’s) own adopted microcosmic state (of being a microcosm) …
How can the microcosm that is only as a self-manifestation of the original subtle impressional macrocosm (Prathamik Sukshma Samskarik Brahmand) that was self originated out of the divinity of desires of creator (Brahma’s Ichha Shakti) be any different from that original impressional macrocosm, especially when the fact still remains, that, the subtle and gross macrocosm is naught but an offspring of the original impressional macrocosm and also where, the original impressional macrocosm itself is fully-resting within the gross microcosm, just as was told in a statement of Yajurveda as has been written below …

Yatha Pinde Tatha Brahmande, Yatha Brahmande Tatha Pinde

Which means …

As is microcosm So is macrocosm, As is the macrocosm So is each microcosm

That, macrocosm which is referred in above statement of Yajurveda is the subtle impressional macrocosm (Sukshma Samskarik Brahmand) which was the original macrocosm, that was self-originated due to the Ichha Shakti (i.e. divinity of desires) that itself was and ever remains of the creator and grandfather of allness and her each part (Chatur Mukha Pitamah Brahma) …

As also, as a matter of fact regarding Ayoga being after the initial Yoga …

Unless you are united to something (I.e. you already are in union or Yoga), how can you detach to that thing …
And since you already are eternally united to allness, due to presence of the original subtle impressional macrocosm within you, so even when you are not knowing it, Yoga is already attained by you, especially when we consider the actuality of you, just as it is due to the eternal presence of the entire macrocosm within your own tiny microcosm …
So, to be in detachment to something (or even to the entirety of Makers Makings) one has to be in prior union (Yoga) to that thing (or even to the entirety of Makers Makings) … Thus, basis this also, Yoga can only be prior to the later stage (or final stage) of Ayoga …
As told earlier on in this topic, as far as the Maker’s Makings are concerned, the finality of self realized union (Yoga) is always to allness of Maker’s Makings … But this is anyways there in your reality (as the macrocosm itself is resting in an impressional state, within your own microcosm) …
Thus, in reality, you anyways are unioned to (or are in Yoga) to allness … But you would only know this fact, after you have directly cognized it and not before this stage of self realization …
But the fact does not change from what it ever is, that you have eternally been in Yoga (or union) and where that union eventually is to the entirety of allness (entire Brahmand) … And this is why, within the Vedic lore, the macrocosm itself is told as the macrocosm (i.e. Pinda is Brahmanda) …
So to be detached from allness of Makers Makings (I.e. to reach to the finality of Ayoga, which itself is as detachment from allness) the requirement of being in prior union to allness of Makers Makings, stands paramount …
Thus, basis this discussion, it is pretty clear that, Yoga is prior the stage of Ayoga …
And if we deeply think about what is explicitly and implicitly told in this discussion, then we would also know that Yoga is the path to Ayoga …

And it is this Ayoga, which means the final detachment to allness, that is attained after a prior union (i.e. Prior Yoga) … So, basis this also, the finality of Yoga, is Ayoga …

And this is what was told about in texts of Jainism …

To discuss the finality of Ayoga is Keval (or Kaivalya) and as Keval Jnana …

Note this carefully …

Keval or Kaivalya means a full, final and permanent isolation from allness and her each part … Thus, Keval denotes a final liberation, which as such is also termed as Kaivalya Moksha in Vedas and same is also told within Yogic texts (of Sanatana Dharma) …
The finality of Yoga is union to allness and her each part … So from the point of view of Makersmakings, finality of Yoga is Brahmand Yoga, which itself fructifies after a union to the macro-elemental earth (Prithvi Mahabhuta or Bhu Mahabhuta) … And this union to macrocosm gets completed after union to Bhu Mahabhuta (macro-elemental earth) is also because of the fact, that everything is present in Bhu Mahabhoot … This presence of everything in macro-elemental earth (or Prithvi Mahabhoot) is due to the fact, that Bhu Mahabhuta is the grosser of all elements and thus everything pervades it (permeates it) and thus everything is also present within it … So, when union to Prithvi Mahabhoot is arrived, then this union also denotes union to allness of Maker’s Makings (i.e. Brahmanda Yoga) …
And since Ayoga means reciprocal of earlier stage of Yoga, so Ayoga can only be as a full, final and permanent detachment from allness and her each part …
And since a final detachment from allness and each part is naught but denoting the stage of Kaivalya (or Keval or Moksha), so the finality of Ayoga, can only mean Keval …
And since Keval is something that is always self realized and never attained through bookish knowledge, so Keval also self manifests for an aspirant as the knowledge of it … This knowledge was what was told as Keval Gyan (Keval Jnana) by those highly evolved sages of Dharma, who had known it through their direct cognitions …
Kaivalya (or Keval) “only and only” denotes the attributeless infinite being (Nirguna Nirakara Brahman) who ITself is self-realizable, but has ever-remained indescribable as far as its fullness of descriptions are concerned … So due to this reason, even when Keval (or Moksha or Kaivalya) is always known through a direct cognition, yet to fully describe it, is an utter impossibility … And yet, few rare sages have described it, but in a way, that was as they had self-known it …
And this is why, the knowledge of Keval can only be as Keval Jnana (Keval Gyan) which itself is a self realized knowledge (i.e. it is a knowledge that is attained through a direct cognition and not by reading any scripture) …
And this is why, scriptures of Jainism invariably state the term “Keval Jnana (Keval Gyan)” along with the use of the word Keval, which itself is what was told as Kaivalya and Kaivalya Moksha by the much earlier Vedic sages …
And due to being such, Jainism is also a part of Vedic lore due to the fact, that its finality of knowledge of Keval (or Keval Gyan), it also is interdependently originated from the much earlier knowledge of Vedic sages where Kaivalya (final liberation) was told about …
So, even when these two paths (Vedic and Jain paths) may seem to be apparently different, yet their finality remains the same as Kaivalya (or Keval) whose finality of knowledge is always self realized, just as was told by Tirthankara (of Jainism) and was termed as Keval Gyan …

Knowledge of interdependence and correctness of Makers Makings …

After the aspirant has already self realized the allness of knowledge of interdependent origination and has also self realized the interdependence of evolutionary states and their hierarchies, and in addition to this, that aspirant has also self realized what was told as going beyond the interdependence (and its law of cause and effect), that aspirant always agrees to whatever is written below …

Maker never made anything wrong …
All rightness and wrongness is only a matter of what is believed …
All concepts of rightness and wrongness denote the evolutionary standing of the person who gave them … These concepts also denote the evolutionary standing of the followers of these concepts (including societies or faiths who follow them) …
All dual aspects (including of rightness and wrongness, goodness and badness, Godliness and Satanic, etc.) denote a dual nature of the one who had given them and also of those who follow them …
Thus, it also proves that the one who gave them had still not attained to the finality of non duality, which itself is of a state of full, final and permanent isolation from allness and her each part and which as such is what Brahmatva (oneness with Brahman) actually means and whose state is of Keval (or Kaivalya Moksha) …
In reality, there is no such thing that is dual, as only the perfectly non dual (Brahman) is all that exists as allness and her each part and that too, as the aspirants Atman itself … Thus, in that reality there is nothing which can be termed as good or bad (or any such duality of aspects) …
And due to this reason, all those who still are stuck in such dual aspects, like those of, good bad, god Satan, high low have still not attained to the reality … That which has still not attained to reality, would always be incomplete (individualistic) and thus cyclically chaotic …
And such individualistic and thus cyclically chaotic philosophies would also have a great difficulty in associating to the fact as told here … The Maker never made anything wrong …

Those who know this, are always those who through a direct cognitions have already known the principle of interdependent origination, its law of cause and effect (and its law of reverse effect) and that too through its vast scopes of applicability within the process of origination and evolution of allness and her each part …

And in addition to this knowledge, such ones have also known that once any aspirant finally exists out of (i.e. goes beyond) the discussed principle and its law, then only independence from allness and her each part, is all that remains and which as such was told as Keval and Kaivalya in ancient scriptures and whose path itself is of Keval Gyan as was told by Tirthankara (of Jainism) and this itself was in addition to its path (path of Kaivalya) being given by many earlier self-realized, all-realized sages of the intrinsically pluralistic yet essentially monist Vedas …

That’s all for this series of topics on interdependent origination …