The Essential colourlessness of the Absolute or The Un-Conditioned Brahma Nirguna Brahma (A Fresh Investigating Study of Nirguna Brahma and Real Truth about the Universal Spirit)

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About the Book:

Fifth in the series of books an ancient higher yoga by one of the greatest yogis of the 20th century, Shree Yogeshwaranand Parmahans. The unique feature and importance of his works lies in the fact that these are not based merely on a thorough study and complete understanding of the ancient scriptures but more on the knowledge gained directly during his long samadhis which culminated in his realization of soul and God. He has given this subtle science a place in the scientific world, which is far above any other branch of the modern science.

For those who refuse to accept anything in life without a scientific proof, a study of Maharaj Ji's books on realization of soul and God may well prove to be what they need because of the scientific manner in which the subjects has been dealt with.

This book deals with the realization of soul and God by the medium of prana. It explains in detail through evolution of the universe about the genesis of prana, origination of prana in the realm of Mahat the importance of prana in the world, origination of 30 types of pranas in the subtle body, three types of pranas in the casual body and nine types of pranas in the cosmic body and dultimately the most subtle prana and itsmotion in the onmanifest causal prakriti in its balanced state. In addition there is description of the realization of Prakritti and Brahma.

A treatise on higher yoga and invaluable manual for the advanced aspirants and those engaged in the research and Study of higher yoga.

Some day when the top scientists of the western world pay the attention it deserves, to this scblest of subtle science. Maharaj Ji's books will give all the basic material for their research and cause a stir in the world of science. At present these books are helping the keen aspirants everywhere to achieve their ultimate goal of realizing of soul and God.

This book represents the speculative contamplation and the mode of thinking of the author in respect of Brahman the ultimate Mystic Reality. In his peculiar and graceful way. Profoundly rational and persuasive beams of reason have been omni present being. It offer to the enquiring mind logically reasoned conclusions after a thorough examination of many a prevelant doctrinal concept, concerning the universal conscious principle.

About the Author:

He has formerly known as Brahmachari Vyas Dev ji, left his home at a tender age of fourteen in search of knowledge and self-realisation. The young Brahmachari spent the early years of his life in the study of Sanskrit and mastering the scriptural lore. Then he followed the path of ancient rishis of the Himalayas and practiced the most difficult tapasya and yogic Sandhana. While continuing the search of real guru who could lead him to the final goal. He come across a number of ascetics about whom one reads only in the scriptures but his search came to and end only when the met Avadhoot swami Atmanand ji, who had then returned from Tibet.

By Constant and dedicated practice of meditation he experienced various type of Samadhis some of them lasting for several weeks which culminated in his gaining knowledge of self-realisation, origin and dissolution of cosmos and the goal of human existence. The esoteric knowledge which used to pass from guru to disciple through personal relationship and which sometimes required not only a whole lifetime but several lives, has now been set down at the behest of his guru in his books.

In my last book, the 'Brahma-vijnana' or the 'Science of Divinity', Brahma- the Absolute Principle behind the Universe-as a subject, received almost a thorough discussion on my hand. Whatever remained undealt with, and escaped my attention at the time, or certain relevant topics that required especial handling and could not he touched upon for the time-being, were left over without a fair treatment, and without a liberally impartial and unhesitating answer having been found for a number of queries and questions raised during the course of that discussion. Or, out of sheer regard for some great teacher and theorist or, may be, for some well-known treatise held in high esteem, a detailed and truly convincing solution to the doubts thus referred to was kept in abeyance for a future opportunity. Herein, now, on an extensive canvas of consideration, therefore, all those staring points of thought and logical faith are proposed to be dealt with the least intellectual partiality and with as much directness as is possible for the human mind, without fear of censure and desire for favour—entirely depending upon self-gained experiences of a long duration—of course, somewhat unmindful of the apprehension that this just attitude in the discovery of scientific Truth and the concluions attendant upon it, are certain to be viewed by some as friendly and in accord with their own, while by others as unfriendly and opposed to their notions and beliefs of faith.

Twelve years have gone by since the Science of Divinity' was written. During these years, repeated contemplation and persistent abstract meditation have led in Samadhi to certain definite as well as positive experiences in respect of the nature of Brahma. In the present book, entitled 'The Essential Colourlessness of the Absolute', all those waiting questions will be treated at full length. After having brought out my last assessment of the Absolute in the book Science of Divinity', I would fain not leave an impression as if the subject were so narrowly limited that it was the last word and the final 'say' in the Infinite realm of that subtlest of Sciences. God or the Supreme Absolute Being is Himself Infinite, and so is quite understandably, too, all our Knowledge of Him as well. That is the purpose as well as the reason why the necessity of writing the Present book has arisen. The name of this book is purposefully self- explanatory where in the term Brahma' stands for, and includes both, the Supreme Conscious Being (Paramatma) as well as the finite Conscious Entity residing within every living creature on earth (Atma).

Concerning God or the Absolute Being, both ancient and recent thinkers as well as teachers have often been led into a number of erroneous and one-sided conclusions and ill-guiding misconceptions. Such hazards of human thought will be liable in future, too. A correct appraisals of Brahma, in truth, is ever so profound a thing, extremely subtle, serious, and difficult, and really staggering to the best human effort, thwarting all grasp by the sharpest essence of intelligence in man; so much so that, in this sublimely elusive field, the highest flights of human imagination and the loftiest reaches of man's intelligence appear like a few particles of sand clinging to the adventurer's feet on this vast breach of an Ocean! All our tirelessly deep studies and mental grasp of Him and all philosophical contemplation of the highest order as well as the closest intuitively abstract state of 'samadhi' or meditation and its astonishing experiences uncover merely a meagre fringe of Its Unbounded Vastness. It is this vision of the Unseen that is responsible for fulfilling the need of writing yet another book on that Everlastingly Mysterious subject.

The essential colourlessness of the Absolute will be upheld in this book with ample references in support to the Vedas, Upanisads, and other scriptural treatises, standard and authoritative ethical codes, Puranas and histories as well as to well- acknowledge Yogis, learned scholars, and other great teachers of philosophy of all times as adequate proof bearing on reliably authentic rationality and convincing logic. In our previous survey, the Science of Divinity', a detailed discussion on Brahma was based on, and resulted from, His closely permeative influence and informing proximity to the First Cosmic Cause, called Matter, and its subsequent generations of Effects. That is to say, there were only two Ultimate Principles in existence-the Pure Transcendental Conscious Being (Brahma) and the Dead Non- Conscious Inert Matter conceived of as 'Prakriti-the latter held perpetually in proximity with the former-which were mainly evolved as a result of all deliberations there.

Likewise, in the still earlier book, the 'Science of Soul, the enlivening and informing relationship of the embodied soul with the last successive material manifestations in the shape of individualised objects of Nature, and the gross, the subtle, and the causal bodies within living beings, was the chief subject of study under consideration.

The aim that has all along guided the writer's hand in writing this book is, no doubt, to establish the truith of essential colourlessness of the Supreme Entity, Brahma or God, and the Conscious Being, known as the embodied soul, in living creatures in the world. The conscious principle in living beings has a special affinity with Brahma. Both derive their eternal existence from the Conscious Principle of Being, and are Pure, without any colouring attributes, and inherently indivisible into lesser parts In the creational chain of Cosmic Conversion, when 'Prakriti' reaches the stage of 'citta' formation, the All-pervasive Conscious Principle already present there, assumes the character of Jivatma, or better still, begins to be called or conceived of as such. In reality, a separate and independent existence of the embodied soul, or for that matter, any such exclusively eternal and conscious entity is hardly ever borne out by the subtlest approaches of the wakeful human mind.

Certain doctrines, representing various views and holding out some fundamental tenet of belief in regard to the concepts of the Supreme Being as well as the individuated embodied soul as accepted and maintained by ancient and modem pioneers of divinity alike have naturally fallen within the purview of this book, "The Essential Colourlessness of the Absolute", and have received at our hands a strictly rational and investigating discussion in the form of relevant questions raised on the one hand, and their true analysis presented before the reader in a completely unbiased propriety of thought and appealing truth, on the other. Accordingly, the doctrinal theories of the divines and scholars at variance with confirming truth and ourselves devoted to its pursuit, have been presented as the starting premises, which having been critically examined through a process of deductive reasoning are finally found to be inferences of a dubious acceptability and wanting in sound judgement as conclusions in consonance with our tested stand.

Twelve doctrines of a wide acceptance in respect of Brahma or the Universal Spirit have chiefly been adhered to. Fifteen of such theories have generally been made to cling to the finite embodied soul. Every one of them has been stated as a starting premise at the very beginning of each successive section of the book, and through the course of a deliberative examination- ultimately led to a clear conclusion, corroborated by our own researches in the field of quiet contemplation and life-long meditative experience.

This book pre-eminently presents the purer aspects of Reality about the Infinite and the finite soul; and the cosmic creation of elemental causes and their effects, or the general forces of Nature and its well- distinguished, individualized objects have been treated here as of a secondary significance. For a full account of these latter material forces, which are eternally under active association of the conscious forces of God and soul, the reader is advised to refer to the earlier books, the 'Science of Soul' and the 'Science of Divinity', in general.

It is possible that some apparent self-contradictions, .illogical negations or divergencies from previously held views may be discovered between what has been written in this book and what was formerly incorporated in the books, the 'Science of Divinity, and the 'Science of Soul'. At the worst, if at all so, the writer would honestly make a submission that, at that time, he had been able to know and realise this abstruse subject as contained in the exposition of those books, and that, while writing the present book, he has been able to see things but as they are pro- pounded herein. All scientific discovery of truth is governed by the law of evolutionary progress in knowledge. Through that very process of advancement, I, too, have arrived at the present state of convictions, or, better still, the current phase of realization of Truth. That is how the limitlessness of knowledge evidently confirmed. As both the Ultimate Cosmic Factors, the active Supreme Being and the passive inert Matter, themselves happen to be staggeringly vast and without end, a true knowledge of them, too, must be absolutely endless. In an exposition of this knowledge, truly enough, the unfathomable Profundity of both the Know- ing Existences, namely, God and soul, as well as that of the Boundless Material Entity and its different subsequent creational phases is being fairly borne out here.

A spiritual-cum-intellectual survey of this nature in the domain of the Absolute is certain to impress the reader's mind, if with nothing more, with the immensity and vastness of Reality about It. The quiet debut of this book before the spiritually aspirant reading-public, it is earnestly hoped, will result in shedding away and correcting many an existing misconception concerning Godhead and the individually informing, living soul, in the minds of the people in general, or the sophistical notions of some spiritual teachers of the past, whose followers blindly hold fast to them as to their occult heritage, and those that may still be found probable in time to come. So that a desirable aura of proper understanding of the Inevitable Realities of Life may, once again, dawn upon Men's Inner Aspirations, once his inadequate knowledge of the genuine forces that lie behind the scene of this world begins to irk him out of his placidly accepted norms. In a way, the 'Essential Colourlessness of the Absolute' is a book meant for the 'Jivanamukta yogis'-men who are well-saddled in their mental metamorphosis and are practically- entirely emancipated from the sticking snares of life and the prickly thorns of double-opposites bespattered all around them. By means of living in accordance with the contents of this book during the remaining days of their earthly journey, they can certainly attain to their final Emancipation or 'Moksa' of a positive and unswerving essence.

In several places or contexts, in the course of the books, the 'Science of Soul' and the 'Science of Divinity', the embodied soul and the Supreme Being have both been described as responsible agents of all their doings. That was done out of deference to; and in acceptance of, the traditional attitude with a view to making pertinent things easily understandable for the eager aspirants. As a matter of fact, it should be taken a superimposition of the attribute of freedom and responsibility in action on the pure nature of both of them. I would candidly affirm that I do not regard God as well as the individual soul to be responsible agents and, consequently, the logical reapers of fruits of actions attributed to them. In my opinion, merely by dint of their close proximity, they become the Inspirers or Efficient Causes of motion, action, and perception in the 'citta' within the body and the non-conscious Material Entity in the larger context of the Cosmos.

The book has been divided into two parts-the First Half and the Second Half. The First Half treats of twelve doctrines in relation to Brahma, or the Supreme Being, which fall in twelve apportioned Sections. Each section starts with a particular doctrine in question as a premise, and through discussion leads on to the conclusion, which establishes the writer's own doctrinal faith in fine.

Similarly, the Second Half deals with fifteen doctrines concerning the embodied soul, which also find their way in an equal number of allotted sections. Here, too, every section presents, to start with, a certain doctrine in question as a premise for investigation and leads up to a definite conclusion which is largely determined by self-experience in that field. The whole book, therefore, consists of twenty- seven doctrines examined in the course of as many sections allotted to them, everyone of which refers to a single doctrine for its virtual assessment, on the whole.