Janaka Exclaims. Part Two.

1. pure consciousness

Knowledge, knower and the knowable — this trinity does not exist in reality. I am that stainless Self in which, through ignorance, this triad is appearing. Janaka declares.

O duality is the root of misery. There is no remedy except the realization that this visible world is not real and I am the One Pure Consciousness.

Yes, I am pure Consciousness. Through ignorance I have projected these limitations, like the body-mind, upon my Self. Contemplating constantly this way without the activity of thought, I abide in the Absolute.

2. on bondage

Janaka says, I have neither bondage nor liberation. For having lost its reinforcement, the illusion has ended. O! The universe although appearing in myself does not in fact exist.

Along with this body, the universe isn’t anything. Thus I know for certain that pure Consciousness alone is the Self. So upon what can imagination make its stand now?

Body and mind, heaven and hell, bondage and freedom, misery and fear: all of this is mere imagination. What purpose has it with myself whose nature is pure Consciousness?

O! Even in the multitudes of human beings, no duality is seen, their having now become like a forest. To whom should I feel an attachment?

I am not the body nor is the body mine. Nor am I a finite living being. For I am Consciousness. And the only bondage is the desire for life.

3. the limitless sea

Janaka utters O! Diverging waves of worlds spontaneously generate in me, the limitless sea, as the mental storm arises.

In me, the limitless sea, the storm of the mind has ceased to be. And woe to the merchant individual whose ship of world is wrecked and drowned.

In me, the limitless and shore-free sea, how marvelous as waves of individuals arise and collide, jostle and play, and then re-enter into me according to their nature.

~my free transcreation of Ashtavakra Gita 2, 15-25 using the translations of Chinmayananda and Nityaswarupananda et al.

Janaka Exclaims. Part One.

1. through the guidance of wisdom

Janaka exclaims, O, spotless, peaceful, Pure Consciousness, I am. Beyond the natural world! For so long I’ve been bewildered by an illusion.

I alone illumine this body as I alone reveal this universe. Therefore this universe is mine, or truly, nothing is mine.

Thus having disowned both body and universe, O! I now see my Supreme Self through the guidance of that Wisdom.

2. some similes

As waves, whitecaps, and bubble plumes are no different than ocean water, so the universe emanating from the Self is no different than the Self.

As cloth, when inspected, is found to be nothing but thread, so this universe, when investigated, is seen to be nothing but the Self. Janaka continues.

As sugar generated from sugarcane is wholly pervaded by its juice, so the universe manufactured in myself is permeated by myself within and without.

3. imagine

From ignorance of the Self, the world appears. With knowledge of the Self, the world is not. Similarly, a snake appears through non-apprehension of the rope. With the apprehension of the rope, there is no snake.

Light is my own nature and I am no different than light. When the universe manifests, I alone am shining. Janaka goes on 

O imagine! The universe through ignorance mistakenly appears in me. Like the silver in a mother of pearl. Like the snake in a rope. Like the water in sunlight.

From myself the universe has emanated and into myself it will dissolve. Like a pot into clay. Like a wave into water. Like a bracelet into gold.

4. hymn to the self

Janaka sings. How breathtaking am I! I bow down to my Self who knows no decay and is ever existent, even in the dissolution of the universe from Brahma the Creator down to a blade of grass.

How breathtaking am I! I bow down to my Self, who, although appearing with a body, is the One who neither goes anywhere nor comes from anywhere, but pervades the universe, ever existent.

How breathtaking am I! I bow down to my Self. There is none so competent as I, who holds this universe forever without ever bodily touching it.

How breathtaking am I! I bow down to my Self who has nothing, or has it all which may be thought or spoken.

~my free transcreation of Ashtavakra Gita 2, 1-14 using the translations of Chinmayananda and Nityaswarupananda

Ashtavakra Says. Part Three. Really.

You've been caught in the rope of the body-mind, dear child. Sever it with your sword of knowledge, “I am Pure Intelligence.” And be happy.

You are unattached, actionless, self-luminous, and without stain. Your practice of meditation is your bondage. Says Ashtavakra.

You pervade this universe and this universe appears in you. Really, your nature is Pure Consciousness. Don't be small-minded.

~Ashtavakra Says, Part Two. (my free transcreation of Ashtavakra Gita 14-16 in one paraverse using the translations of Chinmayananda and Nityaswarupananda)

Ashtavakra Says. Part Two. Illusion.

Ashtavakra says the one regarding oneself to be free is free and the one regarding oneself to be bound is bound. Like the saying goes, as one thinks so one becomes.

The Self is witnessing, pervasive, impeccable, nondual, free, still, unattached, dispassionate, silent, Pure Consciousness. That it appears to be of this world is just an illusion.

Contemplate immutable consciousness as the nondual Self while one is letting go the changeable illusion, both external and internal, of a reflected self.

~Ashtavakra Says, Part Two. (my free transcreation of Ashtavakra Gita 11-13 in one paraverse using the translations of Chinmayananda and Nityaswarupananda)

Ashtavakra Says. Part One. Be Happy.

1. Pure Consciousness (Awareness)

Ashtavakra says. First, avoid objects of the senses like poison. And seek forgiveness, compassion, honesty, joy, and truth like honied remedies. (And that’s all he would say on that matter.)

Look, you are neither earth, water, fire, air, nor even space. Know your Self as the witness of this universe, as Awareness itself.

Detach yourself from this body-mind and rest in that Awareness. Be happy, peaceful, and free.

2. One Seer

You belong to no class and no church. You are imperceptible by the senses. You are unattached, formless, and witness of all. Be happy, says Ashtavakra.

Good and bad, pleasure and pain, these belong to the mind and not you. You are neither doer nor enjoyer but forever free.

Yes, you are the one seer of all and you are absolutely free. That you do not see yourself as seer but as something seen is your only bondage.

3. Like a Snake

You've been bitten by the great black serpent of the ego hissing “I am the doer.” “I am not the doer;” drink this nectar faithfully. Further Ashtavakra says.

"I am the One Pure Consciousness." Burn down the forest of ignorance with that fire of conviction. Let go your grief and be happy.

You are that upon which this universe appears superimposed like a snake upon a rope, that bliss, that holistic bliss infinity, that Consciousness, happily existing.

~Ashtavakra Says, Part One. (my free transcreation of Ashtavakra Gita 2-10 in three paraverses using the translations of Chinmayananda and Nityaswarupananda)

~The Direct Path of Ashtavakra~

You are neither earth, water, fire, air, nor even space. 

Know your Self as the witness of this universe, as Awareness itself.

Detach yourself from this body-mind and rest in that Awareness. 

Be happy, peaceful, and free. 

~Ashtavakra (my trx)

~Ashtavakra on Avidya~

You belong to no class and no church. You are imperceptible. In fact, you are the formless witness of all. Be happy.

Good and bad belong to the mind and not you. You are neither the doer nor end-user but completely karma free.

You are one seer absolutely free. Seeing yourself as something seen is the definition of ignorance.

~untitled~

I am not the doer.

I am One Consciousness

Holistic Bliss Infinity

Happily Existing.

I Minus Maya

1. I Minus Maya

Birth is an appearance in the unborn.

The mind appears in consciousness. Consciousness is the witness of the mind.

Consciousness is the witness of the no mind of deep sleep as well.

I am not the mind. I am not no mind either. I am pure consciousness.

I am pure consciousness-existence. All life appears in ‘me’ and not vice versa.

I am Satcitananda, holistic and infinite Godhead in which all the gods appear.

2. Commentary

Birth is an appearance in the unborn, Aja, absolute existence. Ajatavada is the uncompromising stand of Gaudapada, old school Advaitin, native of Reality, guru of the guru of Shankara.

Consciousness is not to be confused with the reflection of consciousness. Pure consciousness is the witness of the mind. The reflection of consciousness is the witness of its thoughts. In samsara, moonlight lights the world. Sunlight lights the moon.

The mind turns on and off.

When mind is on and body is on is the waking state.

When mind is on and body is off is the dreaming state.

When both mind and body are off is the deep sleep state.

Ignorance is on in all three states.

But consciousness is never off.

I am neither theistic nor nihilistic.

They're just two sides of the same coin.

I am the nondual space in which this coin is flipping.

Not only does all life appear in me quote unquote, but its fire of sentience is my fire. Otherwise it's solid Maya through and through.

I am nonduality. My nine names are being, existence, presence, awareness, consciousness, intelligence, holistic, bliss, infinity. I have ninety-nine more. 

Ten thousand gods are appearing in me. It is estimated that eight billion people appear in them. And countless dreams.

Alice in Maya's Restaurant

1.

Maya can't be analyzed. 

First, it isn't real.

Not that there's anything wrong with that.

2.

Second, once a second is introduced, 

it's Pi all over again. 

Duality is at its heart an irrational number.

3.

Third, as long as one identifies with an individual consciousness (and the odds of one in a million is like being a billionaire in the material world),

there will be a Creator, Preserver, and Destroyer — you gotta serve somebody. 

But belief is not self-realization. Figure it out.

4.

Sorry, there are no tables.

There are thought-forms named tables.

These thought-forms are 99% space. We eat on the 1%.

We Three Seekers in Maya Are

The reflection of pure consciousness in the mind is still consciousness and not some different animal. Like moonlight is sunlight reflected off the moon.

Nondual Satcitananda passes through the prism of the mind becoming existence, consciousness, and bliss from the point of view of divided consciousness.

Thus individual consciousness may seek pure consciousness by basking in the reflected light of knowing. This is basically Advaita.

As an individual existence may seek pure existence by resting in the reflected light of I Am. This is basically Nisargayoga.

As love seeks holistic bliss infinity.

Dancing Satcitananda

1. Three Views on the Verb to Do

Nondoing is the dance of Brahman veiled in Maya.

Doing and not doing are the spasms of individual avidya.

Nirguna Brahman is beyond all qualities of doing.

2. Zen and the Art of Satcitananda

The principle of existence is beyond all qualities of being—like doing, not doing, or nondoing.

Similarly, the principle of consciousness is beyond all qualities of knowing—like ignorance, knowledge, or intuition.

Last but not least, the principle of bliss is beyond all qualities of holistic infinity—like love, hate, or devotion.

3. The Maya Mountains

Nondoing, Intuition, and Devotion are the Peaks of Maya.

Nondoing is Mount Existence and Intuition is Consciousness Mountain.

Devotion is Mount Saint Holistic Bliss Infinity.

The Land of Prehistoric Maya

The reflection of undivided existence-consciousness-bliss is I am, I know, I love. This is the primordial wisdom of Maya before its dawning goes down to the days of passionate action and dark, dull, inertia.

Such is the impossible dream of this samsaric hell in which I am an individual consciousness divided from the omnipotence of the universal, I know only my little corner of the world, and I love some things and fear the rest.

Return with me this night to the land of prehistoric Maya, that subtle reflection of satcitananda in godlike skies, and it’s thunder of tantra, jnana, and bhakta: I am, I know, I love!

a. Three Views on the Verb to Do

Nondoing is the dance of Brahman veiled in Maya.

Doing and not doing are the spasms of individual avidya.

Nirguna Brahman is beyond all qualities of doing.

b. Zen and the Art of Satcitananda

The principle of existence is beyond all qualities of being—like doing, not doing, or nondoing.

Similarly, the principle of consciousness is beyond all qualities of knowing—like ignorance, knowledge, or intuition.

Last but not least, the principle of bliss is beyond all qualities of holistic infinity—like love, hate, or devotion.

c. The Maya Mountains

Nondoing, Intuition, and Devotion are the Peaks of Maya.

Nondoing is Mount Existence; Intuition is Consciousness Mountain;

Devotion is Mount Saint Holistic Bliss Infinity.

 

1. Direct Path

Devotion is the art of bliss.

Devotion to existence and consciousness is Satcitananda.

Devotion to satcitananda is Direct Path.

Vedantasara's Apocalypse Now

Vedantasara basically says: after the qualified aspirant, by the practice of de-superimposition, sees through the I & That in Tattvamasi and suddenly understands its equation to be I minus Avidya Am That minus Maya (I-a=T-m),

a state of Absolute Unity arises in the mind resulting in its truly getting Aham Brahmasmi: “I am eternal, pure, self-illumined, free, real, supremely blissful, infinite, and one without a second.”

This getting of Aham Brahmasmi illumined by the reflection of consciousness conceives this thought-form of Parabrahman thereby destroying Original Ignorance.

And the matrix is burnt when the threads composing the matrix are burnt, even that thought-form itself. Furthermore, as the moon cannot illumine the sun but is overpowered by it, the reflection of consciousness in the mind is also destroyed.

Following this Great Apocalypse, there remains only Parabrahman, identical with Paramatman, as the image of a face in a mirror is resolved as Original Face when the mirror is removed.

~Nonduality Comics 240703wd (to grok or not to grok) footnotes

a. Electric Tattvamasi

Atheism is Bizarro-like religion. Its belief is not believing in God.

Nonduality sees through God. And Ego.

E=mc² is tired. I-a=T-m is wired.

b. Happy Aham

To grok or not to grok—

I am really spaceless and timeless, unfettered and unadulterated, infinite and nondual.

Merry Brahmasmi!

c. Screen Versus Movie

Watch as King Kong Mahavakya

destroys Godzilla of Original Ignorance

in Technicolor.

d Matrix 10000

The matrix is disassembled

as the objects of the matrix

are deconstructed.

e. Faces

As the mirror of mind is removed

the reflection of a face

is original face.

Realization According to Vedantasara

170.

Now is being described the meaning of the sentence, “I am Brahman” (Bṛ. Up. 1. 4. 10), expressive of intuitive experience.

171.

When the teacher in this way clears the meaning of the words “That” and “Thou” by the removal of superimpositions,

and makes the qualified student grasp the import of the sentence, “Thou art That”, which is Absolute Unity,

there arises in his mind a state of Absolute Oneness in which he feels that he is Brahman,

by nature eternal, pure, self-illumined, free, real, supremely blissful, infinite, and one without a second.

172.

That mental state, illumined by the reflection of Pure Consciousness, objectifies the Supreme Brahman,

unknown but identical with the individual self and destroys the ignorance pertaining to Brahman.

Then, just as a cloth is burnt when the threads composing it are burnt, so all the effects of ignorance are destroyed when their cause, viz. ignorance, is destroyed.

Hence the mental state of Absolute Oneness, which forms part of those effects, is also destroyed.

173.

As the light of a lamp cannot illumine the lustre of the sun but is overpowered by it,

so Consciousness reflected in that state of the mind is unable to illumine the Supreme Brahman, self-effulgent and identical with the individual self, and is overpowered by it.

And on the destruction of this state of Absolute Oneness with which that Consciousness is associated there remains only the Supreme Brahman,

identical with the individual self, just as the image of a face in a looking-glass is resolved into the face itself when the looking-glass is removed.

174. 

Such being the case, there is no contradiction between the following Śruti passages: “By the mind alone It is to be perceived” (Bṛ. Up. 4. 4. 19), and “That which cannot be thought of by the mind” (Kena Up. 1. 5). We are to suppose that the unknown Brahman is brought into contact with only the mental state, but not with the underlying Consciousness. 

1 Mental state—Which simply destroys the aspirant’s ignorance concerning Brahman, but does not help to reveal It. 

2 Underlying etc.—Brahman is self-luminous. It does not require the help of another Consciousness to reveal Itself.

~Sadananda (tr-Nikhilananda)

Reflections of Satcitananda

Things don’t exist. Things appear in pure existence. (Non-existence is only a thought appearing in Existence.)

This body is reflecting pure existence. This mind is reflecting pure consciousness.

And the deep sleep of original ignorance is reflecting holistic bliss infinity.

a. And Ayam Atma Brahma

The concept of Maya is a genius one. Not only does it allow for the God of Samsara, it ascertains atheism is completely illogical— 

as long as you practice individual consciousness, you should observe a universal one as well.

Further in audacious deconstruction, Saguna Brahman (God) minus the universe of collective Maya equals the absolute ground of Nirguna Brahman.

Furthermore, individual consciousness minus personal ignorance equals the absolute self of Atman. And Ayam Atma Brahma, people.

b. Absolute Truth

Uselessness is for apprentices instructs the Taoist sage—it’s the usage of such uselessness that makes the master.

The deep sleep of ignorance is the spacetime in which the dreamstate of the mind is appearing.

Within this reflexive universe, the molecular stage contains the turning point in which organic chemicals materialize.

Last night, from out of ten thousand dreams, this one is appearing as the world today. You are in it and I am in it with you.

Forget the special theory of relativity. This is the open truth of the absolute: (I – Avidya) = (God – Maya)

c. Hymn 101

From Emerson, Whitman, and Walden Pond to Black Elk.

From Toltec to Tolle from Maharaj to Vedantasara.

Who are you? Who am I? From me to you, I am That.

d. Hymn 102

I've never been to Tucson but I've been to Tucumcari.

The moon is reflected consciousness, et tu?

Some say enlightenment is like a new moon.

e. overture to 240629st

The deep sleep of original ignorance is reflecting holistic bliss infinity.

If you practice individual consciousness, observe a universal one as well.

This is the open truth of the absolute: (I – Avidya) = (God – Maya).

From Toltec to Tolle from Maharaj to Vedantasara,

some say enlightenment is like a new moon.

Tvam and Tat

Consciousness of Existence invites Holistic Bliss Infinity.

(I minus Avidya) Am (That minus Maya).

A fool reads the words while the Mahavakya points to the wordless.

a. That Unseeable Whole

O being-existence-presence, consciousness-awareness-intelligence, holistic bliss infinity is triangulating Satcitananda.

Neither do nor not do. Grasshoppers are tamas. Ants are rajas. Nondoing is the sattvic way of the butterfly.

Someone is howling at the moon tonight. The moon, in turn, is pointing to Nirguna Brahman veiled by the Sun God.

b. Three Koan, Nine Vakya, One Mahavakya

Mind appears in Consciousness. No mind is Consciousness.

Dreams appear in deep sleep. The world appears in a dream. Deep sleep appears in Turiya.

Deep sleep is Atman veiled by avidya. Atman is the witness of deep sleep. Brahman is the witness of the big bang. Atman is Brahman.

c. 

Atman is the witness of this deep sleep.

Brahman is the witness of that big bang.

Tattvamasi According to Vedantasara

The three states of Maya are God, Cosmic Mind, and Cosmic Form: Isvara the Efficient and Material Cause, Hiranyagarbha the Golden Womb, and Virat the Newtonian Universe.

The corresponding states of avidya are deep sleep, the dreaming state, and the waking state: prajna the reflected mass of consciousness, taijasa the shining mind, and visva the egoic form.

In the Mahavakya Tattvamasi (That Thou Art), the direct meaning of That is Saguna Brahman (sattva etc.), but the implied meaning is Parabrahman.

Similarly, the direct meaning of Thou is the three states of individual consciousness, but the implied meaning is Turiya (Paramatman).

a. Excuse Me

As God is the cause of the Golden Womb, deep sleep is the cause of the dream state.

As Quantum Mind gives birth to this Universe of Classical Mechanics, the sleeping-dreaming mind gives birth to the pain-pleasure cycle of samsaric sleepwalking.

In the land of the three states of reflected consciousness, unreflected consciousness is called the Fourth. Excuse me, pure consciousness is nondual.

b. Self-awareness Says

Ignorance is not bliss. Ignorance is suffering. The Maharaj says Knowledge of Existence is Bliss.

Birth, life, and death are natural appearances in Existence. Brahma, Vishnu, and Shiva are supernatural appearances in Parabrahman. Sadananda says Tattvamasi.

Cit of Sat reveals Ananda, Satcitananda says.

c. there are no atheists in samsara

The Absolute veiled by Maya is God.

The Self veiled by avidya is me.

As long as I believe in me,

I shall believe in God!

d. Question Eveything, Einstein

Meet the new belief of science, same as the old belief of religion.

Experience is greater than any dogma. All faith is to be confirmed.

Are there three states of experience (deep sleep, sleep dream, dream body)

appearing in the stateless state of a Fourth, Turiya?

Silent I, Wholly I

1.

There's no division in nonduality.

That which appears to be divided could be heaven or could be hell. One mind's ceiling is another mind's floor.

2. 

I could say all is Brahman but there's no all at all.

There's only Paramatman—inconceivable, unthinkable, indescribable, and immutable Nirguna Brahman.

a. pramana

I-am is the reflection of existence but I-know is the reflection of consciousness. This is why the Knowledge of Brahman (Brahmavidya) is what it is in Advaita.

And I-love is the reflection of bliss — unconditional love, bhakti. Satcitananda is the truth. Tantra, Jnana, and Bhakta are particular methods.

b. petroglyphs of maya

In the middle of a living rainforest is the ancient rock of primordial Maya.

On its weather-worn face is etched petroglyphs for existence, consciousness, fulfillment.

Although there's no names for these images, their voices may be heard: I am, I know, I love.

c. we're not in samsara anymore

We had a black and white TV and watched the Wizard of Oz every year when I was young.

My father bought a color television for a better Bonanza; the moonwalk couldn't be any better.

When I first saw Oz in color, something almost supernatural clicked in me.

I am never not Brahman despite appearances is what I'd say today, naturally.

d. catechismic questions

Self-inquiry is all like do i exist? As if you could ask the question if you didn't, coyote.

What doesn't appear in Consciousness? Even deep sleep appears in Consciousness.

Ode to Bliss; Canticle for Consciousness; Evensong of Existence

In the advanced duality of samsara, love is half and half becoming whole: I love you! In primordial duality, love is the manifestation of the whole: I love! In nonduality, they call that infinite fulfillment, ananda.

Consciousness is not a product of the body-mind. This inner instrument is reflecting consciousness, not manufacturing it. And honestly this endeavor to usurp the I is not just ignorant, but sad.

The body-mind depends upon Existence for its existence. In other words, so much depends upon my Self.

a. Name-dropping, Eihei

So much depends upon Satcitananda, Doctor Robert.

You-surping the I is what a me does best, King Janaka.

If nondual ananda points to holistic bliss infinity, love is its expression in duality, Jack Kerouac.

b. Sat, Cit, and Ananda

A wave is to existence as the sea is to Sat.

Awareness is pure consciousness, Cit. The reflection of awareness is experiential consciousness—attention. Attention minus thought equals awareness.

Unconditional love is to bliss, aka Ananda, as Saguna Brahman is to Nirguna Brahman.

c. Manifesting Satcitananda

Existence is the principle. This dreamstate is its manifestation.

Consciousness is the principle. Intellect, mind, memory, and ego are its manifestations. 

Holistic Bliss Infinity is the principle. Love is its manifestation.

d. God Bless You, Kurt Vonnegut

Existence is the principle. This dreamstate is its manifestation.

This dreamstate is conditioned by other dreamstates and so on—

until deconditioning consciousness dawns upon oneself.

Aumdadananda Number Nine

1. Advaita Is Unbelievable

Advaita is not to be believed, but realized.

It’s cosmology is not for real, but a house of cards intended for deconstruction.

2. Nondual Metaphysics

Its metaphysics is quite simple — all is Brahman

(in which this Maya is but an appearance)

and Brahman is all there is. This means you! Tattvamasi.

3. Return to I Am

The reflection of Satcitananda on God's subtle body of ignorance is the primordial duality of I Am.

From the multiplicitous world of I am me, I know a lot of things, and I love some of them, return to that First House of Duality called I Am, I Know, I Love.

Wait there silently by the door for the door is your own doing.

4. Nondoing and Doing

Nondoing is the magic of God cloaked in Maya.

5. All deliberate doing or not doing is mind stuff.

Dropping body-mind is like dropping both the waking and dreaming states and trusting in the God of Deep Sleep.

6. ExistenceConsciousnessBliss

Don't forget it. You can't. You can only see through Maya, Jake.

Brahman cloaked in myth is God. True myth is made to be punctured. Aha!

7. Monster

Being, existence, presence! Awareness, consciousness, intelligence! Holistic bliss infinity!

8. Beyond

This bliss of knowing the principle of existence is why death appears to be such a monster.

Deep down we know this primordial fact of existence is beyond any modern concept of nonexistence.

9. Sea

That I am is not a problem.

That I think I'm not is.

Wave is to sea as sea is to wave and so on.

These Dreams of God

1. God Dreams

In the waking dream, the body-mind is quite turned on.

In the sleeping dream, the body is finally turned off

and the mind can turn it to eleven dreaming its head off.

But in deep sleep, with the body-mind at last turned off,

one is actually Saguna Brahman, Isvara, God!

2. Tattvamasi 9

Deep sleep isn't where you go each night. It's where you come from every day.

In deep sleep, God is witnessing the absence of duality. In nirguna samadhi is the presence of nonduality.

Brahman cloaked in the uniform of Maya is God. Atman cloaked in the uniform of Avidya is God. Thus Atman is Brahman is Parabrahman.

3. Now Appearing

Brahman is real. God is self-realized.

People are looking for realization in all the wrong places.

Bliss never appears in any experience of a body-mind.

The body-mind is appearing in bliss.

4. Like a Fool

Existence is like the sea. Living is like a wave. I am Satcitananda. Wave on, John Donne.

Consciousness is that timeless space in which thinking is like an idiot wind, babe.

Bliss is this opposite of samsara. Ananda is nonduality. That beloved nonduality.

Brahman, Maya, and Samsara

The sun is like the silent I, the moon is like I am, and the world is like I am the world.

Ignorance (avidya) is a combination (Samsara) of doing (rajas) and not doing (tamas).

Nondoing is the wisdom (sattva) of primordial duality (Maya).

Beyond the doing of duality is nondual Satcitananda, Brahman, the silent I.

Samsara says I am me, I know some things, and I love some of them.

Primordial duality says I am, I know, I love. This is as far as any individual may go though.

Sit there silently at that door. Reality will take you in. The door is one’s own doing.

a.

Sometimes nondoing is not doing and sometimes nondoing is doing.

Nondoing is going where the heart of the nonconceptual needs to go.

Nondoing is not beyond doing. Nondoing does that which beyond doing is witnessing.

b.

You already have the four qualifications for realization.

You only think you don't. Figure it out.

Meanwhile, identify with consciousness but drive mindfully.

c.

The reflection of consciousness is the word.

Pure consciousness is wordless.

Samsara is a bloody tower of babble.

d.

What is consciousness? Consciousness is not an object.

The mind appears in consciousness like objects appear in the mind.

I am is the immaculate object.

e.

Maya is the power wielded by Isvara God, Saguna Brahman. Isvara God, Saguna Brahman is the conceptual creation of Maya.

That both statements are true forms the original paradox: Is Maya the power of God or is God the creation of Maya?

.

.

On Real Faith

Inbetween blind belief and realization is contemplative faith.

Blind belief is taking someone else’s word for experiential knowledge.

Contemplative faith is contemplating someone else’s words and

proving or disproving them with one’s own experiential knowledge.

Belief is like blindly following a road map and driving into the lake of samsara.

Belief is not faith. Faith is trusting oneself. And the contemplation is knowing oneself better.

a. Fly Maya

Science says my dining room table is more than 99% space but I still put things on it.

It's not because I distrust the material sciences but I know what Maya is.

Maya gets you there despite the logic of Zeno's Paradox.

b. Meet the Existents

The necessary existent is unborn and immutable. The contingent existent is born, changes, and dies.

The necessary existent is Brahman. The contingent existent is Maya.

There is nothing but Brahman. Maya appears in Brahman like a dream appears in the mind, like a snake appears in a rope.

c. Love in Samsara

The I is silent in Parabrahman.

The I is pronounced Me in Samsara.

In Samsara, Me knows lots of things.

Me loves some of them to be existent.

Me loves some of them to be nonexistent.

d. Get Back, Jojo

In the primordial duality of Maya

before the ignorance of individual consciousness has descended to cloud the universe in the darkness of Samsara—

the I in subtle reflection says I am, I know, I love.

e. Three Real Encores

We are seeing Van Morrison singing Moondance as a full moon rises behind the band beneath this lovely Tanglewood summer night in 1972 and we kiss.

We see Van Morrison and Bob Dylan Knockin' at Heaven's Door in the old Fleet Center on a January night in Boston. Good seats, stage left. You can see through the black holes in their eyes.

We see Great Big Sea singing Great Big Sea while leaning on the stage at a city summer festival in Somerville 1999. We are my daughter and I. She really likes them. That's way cool.

f. An Overture to Contemplative Faith

Faith is trusting oneself and contemplation is knowing oneself better.

Maya gets you there despite the logic of Zeno’s Paradox.

The necessary existent is unborn and immutable; the contingent existent is born, changes, and dies.

In Samsara, Me knows lots of things. Me loves some of them to be existent, Me loves some of them to be nonexistent.

The I in subtle reflection says I am, I know, I love.

We see Great Big Sea singing Great Big Sea while leaning on the stage at a city summer festival in Somerville 1999.

g. Keeping the Fourth

You are entering that place between the three states of consciousness and the Fourth. Welcome to the twilight zone.

Between realization and belief is faith, contemplative faith. Bond, James Bond. Turiya.

Faith is to being as belief is to being the Fourth one night a year.

Nonduality is conceptual. The nondual is nonconceptual.

Nonduality is a multitude of concepts designed to help oneself realize the nondual self. As such, these concepts aren’t to be taken literally. They aren’t the truth. They are pointing to a nonconceptual truth.

To drop duality is their primary message. Drop this, drop this. Even their concepts themselves are ultimately to be dropped, or rather passed on to pay it back.

Another message of nonduality is the emphasis of the substrate beneath the superimposition of these concepts being deconstructed in the practice of not this, not this—

it's not all nothingness and nonexistence but the principle of existence itself, awareness itself, bliss itself.

Beyond duality is nondual satcitananda, the absolute subject, the silent I. On the other hand, primordial duality says I am, I know, I love. This is as far as any fictional individual may go—sit there silently at that door. Reality will take you in. The door is one's own doing.

a. Vedantic Math

I = Ayam Atma Brahma = Satcitananda.

I am, I know, I love = pure Maya.

Tantra is to I am as Jnana is to I know as Bhakta is to I love equals Maya's directions back home to I.

b. Perennial Maya

Navnath Tantra, Advaita Jnana, and Hafiz Bhakta, oh my!

I am, I know that, and I love that beloved.

c. Real Hafiz

Again the garden has got the glitter of Spring:

The nightingale hears good news, for the rose is come.

Soft wind returning to the young plants of the meadow, Greet for us the rose, the cypress and the sweet basil.

They are spread for the wedding-feast of the wine-seller's son, And I'd sweep his floor with my eyelashes to win such grace.

For that amber-scented strand you draw across a moonlight brow

Has made a shuttlecock of my heart, and set it spinning.

I can't trust those who sneer at us drinking down to the lees: That is the kind of thing which gets a bad name for religion.

~ from Hafiz VII (tr-Avery)

d. after hafiz

The red-winged blackbird arrives in late January or early February depending on my point of view that year.

The yellow roses of forsythia appear in late March or early April depending on the whims of my beloved.

By late May the lilacs which last bloomed last year have bloomed again and once again are fading.

The summer solstice is next. As long as one identifies with earth there will be birth and death. Sunrise, sunset.

e. untitled

Atman is Brahman the end.

Maya, Maya, Maya

1. Maya, Maya, Maya

Saguna Brahman is Brahman with qualities: rajas, tamas, sattva. Doing is rajas; not doing is tamas. Such is the ignorance of avidya. Nondoing is sattva. This is the intelligence of Maya.

The intelligent design of the universe is Maya. And Maya is the magician called God. And Maya is the illusion called Creation. And Maya is the revelation called Nonduality.

Everything is Maya; nothing is Maya. Maya is something else! Beyond Maya, the Advaita of Maya is pointing to two truths: Reality and Self. And the true Self is pure Reality.

2. I am, I am, I am

Maya is not a hindrance to self-realization. Maya is the field of self-realization.

Reality needs no realization. Individual consciousness as avidya does.

Maya is the subtle body and Maya is the reflection of Satcitananda in the subtle body.

The first words of Maya were 'I am'. They still are. Listen and know who really is.

3. reflecting on reflections

Maya is not belief. Avidya is belief. Maya is reflection.

Reflecting on that reflection is Maya's way of seeing through this Maya.

Satcitananda is a silent I. The reflection of Satcitananda says I am, I know, I love.

4. I

Drop ignorance.

Not this, not this.

I am not me.

I am.

I.

a. I Overture and Postmodern Sonnet

The intelligent design of the universe is Maya.

And Maya is the magician called God.

And Maya is the illusion called Creation.

And Maya is the revelation called Nonduality.

The first words of Maya were 'I am’.

They still are.

Listen and know who really is.

Satcitananda is a silent I.

The reflection of Satcitananda says I am, I know, I love.

Dropping Ignorance is the Zen of Neti Neti.

Not this, not this.

I am not me.

I am.

I.

Drg Drsya Viveka 23 Trans/Notes

DDV23

With thought and without thought: meditation is of these two kinds in the heart. With the seen and with words: meditation with thought is again of two kinds.

Savikalpo nirvikalpaḥ samādhir-dvividho hrdi,

Dṛśya-śabdānuviddhena savikalpaḥ punar- dvidhā.

Without सविकल्पः with duality; निर्विकल्पः duality; समाधिः – (the practice) of meditation; द्विविधः – is of two kinds; हृदि – within; दृश्य-शब्द- अनुविद्धेन – associated with the seen and with words; सविकल्पः – (meditation) with duality; पुनः – is again; द्विधा – of two kinds

The practice of meditation within is of two kinds: with duality and without duality. Meditation with duality is again of two kinds, that which is associated with the seen and with words.

~T

सविकल्प: in which ideas are present निविर्कल्पः in which ideas do not exist हृदि (to be practised) within the heart समाधिः concentration (इति) द्विविधः of two kinds सविकल्पः (समाधिः) concen- tration in which ideas are present दृश्यशब्दानुवेधेन according to its association with a cognizable object or with a sound (as an object) पुनः again द्विधा (are) two kinds.

Two kinds of samādhi to be practised in the heart (within one’s self) are known as savikalpa (1) and nirvikalpa. (2) Savikalpa samādhi is again divided into two classes, ac- cording to its association with a cognizable ob- ject or a sound (as an object).

~N

With duality and without duality – thus

the practice of meditation WITHIN is of two kinds.

Associated with the seen and with words – thus

The practice with duality is again of two kinds.

~S

Notes

Vikalpa here means duality that which remains with duality is savikalpa. The practice of meditation maintaining the duality of the meditator and the meditated upon is called savikalpa samādhi.

In savikalpa samādhi, the meditator is the empirical jīva the limited individual and the object of meditation is the attributeless Self. This duality of the meditator and the meditated upon exists in the practice stage. Once this duality disappears, the infinite Self alone remains. This is called nirvikalpa samādhi.

Strange is this practice! The meditator is a non-existing, superimposed entity. The object of meditation is the very ‘subject’ which illumines all objects, and the practice of meditation is a suicidal act on the part of the meditator! Would it not be strange if we were to meditate each morning ‘I am a man’ or ‘I am a woman?’ It is even more strange that I have to meditate that ‘I am the Self’, because there never was a time when I was not the infinite Self. Meditation has to be practised only because we have somehow come to believe ourselves to be contrary to what we are.

~T

[1] Savikalpa In this samādhi, the practi- tioner concentrates his mind on Brahman without completely losing such distinc- tions as the knower, knowledge, and the known. This is the initial step in the prac- tice of concentration.

[2] Nirvikalpa-In this samādhi the practi- tioner makes himself free from all thought of distinctions, as the knower, knowledge, and the known.

~N

Samādhi is divided into savikalpa and nirvikalpa. Savikalpa-samādhi itself can be divided into two, one associated with an object, and the other associated with the Vedāntic words, such as sākṣī, satyaṃ, nityam, adhiṣṭhānam, etc., which have been thoroughly studied and become personally meaningful during śravaṇaṃ and mananam.

~P

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

From Point to Point of View

1. nonsense and nonduality

Materialism is the metaparadigm of Big Science and its true believers. Things begin with a big bang but Beyond the Big Bang is given no consideration at all.

It's practically impossible to actually know the truth while clinging to this nonsense. Nonduality in general and Advaita in particular provide a different point of view, not to be blindly believed like the Big Bang Theory, but confirmed by listening, reflecting, and envisioning.

It's like hiking into the wilderness with a map. One doesn’t literally tread upon its words and lines, but follows it carefully instead, confirming it’s accuracy with the real lay of the land from point to point of view.

2. the map

In Advaita, the Big Bang is basically Maya, although a place for a universal god of consciousness is reserved in recognition of another wrongful metaparadigm: in opposition to the religion of Big Science is the religion of Big God.

There isn't much to say about the Great Beyond except it's beginningless, changeless, and thus eternal. Anything in opposition to these facts is not real. Anything which is born, changes, and dies is but an appearance in that Beyond, that Reality, that Absolute, that Parabrahman.

In other words, there is nothing but Brahman. My true self, Atman, is Brahman, the nature of which is unadulterated existence, consciousness, and bliss, their primordial reflections being I am, I know, I love.

3. to scale or not to scale

All maps are made to a certain scale. This map is made small enough to include the beginningless and large enough to catch its reflection.

It allows for the return to our primordial reflection in some way. Resting in the I Am (The Navnath Way) is like a nondual existential halfway house.

Also resting in Maya without the ignorance of what Maya is and is not are the Way of Knowledge and the Way of Love.

Further it establishes the foundational logic of the godhead being unborn, immutable, and all there really is. And thus my real self obviously.

Ayam Atma Brahma.

a. here and now

There is no memory. All experience is happening now.

There is no other. All is happening to everyone here and now.

Memory is like digging for oil and finding fire.

Otherness is like if loving you is wrong I don't want to be right.

b. dreaming

Am I one dreaming a butterfly or am I a butterfly dreaming one?

The glass is neither half-full nor half-empty. There is no glass.

There's only the emptiness of thought and the all of parabrahman.

Between emptiness and holistic bliss infinity is dreaming.

c. samadhi

It's not about who's dreaming who. It's dreaming either way.

If it isn't nirvikalpa, it's savikalpa. Enjoy the samadhi either way.

On Witness Consciousness

According to Vidyaranya, there are three seers: the eyes, the mind, and witness consciousness. Science has confirmed the first two but remains ignorant about the third.

The eyes register reflections of light and a spectrum of color. The mind creates their names and forms, analyzes them, and passes judgment like the ignorant creator that it is.

Without the witness consciousness, none of this appears. It’s not the Creator though. The creation is Maya’s domain. But it's the substance from which these dreams are made.

a. silly mind

Big Science is still trying to unify quantum and newtonian physics

rather than quantum physics and nondual metaphysics. 

Silly science. The former isn't possible while the latter is what it is.

And what egoic mind calls Creator is just itself wrapped in robes.

The absolute one is beginningless.

In that unborn reality, creation is conceptual only.

b. real science

Real Science begins at wave-particle duality. That's the paradox it needs to sit with.

Upanishadic rishis sat with immutability and change thus conceiving the fabulous concept of Maya.

If it helps, the mind dreams whether the body is asleep or awake. When the mind stops dreaming, it's called deep sleep. Consciousness never stops witnessing though. Try meditating on that.

c. three good mantras

Individual consciousness (jiva) is ignorance (avidya). Universal consciousness (saguna brahman) is both god (isvara) and illusion (maya).

It's like mind (antahkarana) and ego (ahankara) appearing in the subtle body of organic chemicals and functional compounds without the ignorance of individual consciousness.

One cure for individual consciousness is resting in universal consciousness, God or Maya.

God has many names and forms for one to worship, relatively speaking. Maya says three things: I am, I know, I love. Any one from this primordial trinity makes for a good mantra.

d. reflections of satcitananda

Satcitananda is the truth. And the reflections of Satcitananda are the gods I worship in duality.

The reflection of existence is I am. The reflection of consciousness is I know. The reflection of bliss is I love.

Nisargadatta Maharaj says I am. Advaita Vedanta says I know. And Krishna says I still love Jesus.

The Reflections: I am, I know, I love.

1. The Reflections: I am, I know, I love.

The matrix of Satcitananda is not existence, consciousness, bliss as the mind defines them. Most people think the body-mind exists, is conscious, and feels bliss. Not true! The body-mind is only living on borrowed existence, consciousness, and bliss.

Real existence is the godhead. As is consciousness and bliss. And I, Satcitananda, is all there is. The mind is like a subtle body burning in the blink of that I.

In this way, Satcitananda is reflecting in the subtle body. And in its first blush, this reflection is saying, I am, I know, I love.

But as the egoic mind begins to own this reflection, objects become attached. I am me, I know lots of things, and I love some of them.

Thus Samsara appears in Satcitananda. To reverse this curse, return to that first blush: I am. That which is reflecting shall take it from there.

2. Satcitananda like the Sea

What people think of as existence is a wave. But real existence is like the sea.

People think that consciousness is a product of the mind, when the mind appears in consciousness like an island in the sea.

And people think that bliss is a culmination of the deepest pleasure. But bliss is that sea of holistic infinity and its reflection is actually unconditional love.

3. On Brahman, Maya, and Avidya

Brahman is the absolute one

like the silence of satcitananda.

Maya is primordial duality

like I am, I know, I love.

Avidya is samsaric multiplicity

like I am me, I know lots of things, and I love some of them.

a. Arizona, Japan, and Bon Secours

Existence is like that time I saw the Ancestral Puebloan (Anasazi to be historically incorrect) Mummy Cave Ruins across the narrow but lively springtime waters of Chinle Wash in Canyon del Muerto. It wasn't like spacetime stopped but it was never here.

Consciousness is like that time I stood on a dragon boat observing several small pine islands in Matsushima Bay (there are 260 in total) as if we were the ones being observed instead. That's why Basho remains silent about that place to this day.

My beautiful daughter had been born. The ironic pleasure of Steely Dan's Reelin' In the Years was playing on the radio as I was leaving Bon Secours. My wife had been in labor for an excruciating 24 hours. But bliss is beyond the pleasure-pain syndrome. And life isn't fair.

b. Birth and Death

Birth and death are states of existence.

Actually, birth and death are states of mind in unborn eternal existence.

You got the picture.

Optical Is Illusion

Separating name and form from pure existence is one type of external meditation.

This goes beyond not seeing the forest for the trees, but not seeing space for forest—

not knowing the space of consciousness in which these names and forms are appearing.

It’s not about optical illusions, but the optical, aural, and so on, are illusions, period.

a. It takes one to know one

The universe is the manifestation of the truth and not the truth itself.

Although the universe is the manifestation of the truth,

no individual will ever know it despite the funding it receives.

Only Saguna Brahman knows Nirguna Brahman. It takes one Brahman to know one.

b. Real maps

Boundless space and boundless time is neither space nor time but beyond spacetime.

Spacetime has a beginning and an end. Beyond spacetime is beginningless.

If it never began, then how could it ever end?

Mapping spacetime is like mapping earth. It's just a piece of paper to get you there.

It's not right here right now. Real maps are made to be thrown away.

c. Sat & Cit

Is existence external and consciousness internal? Or is Atman Brahman?

What is more miraculous? Existence or the Knowledge of Existence.

Trick question; they're the same. Inbetween is the reflexive universe of Maya.

d. Rising Arizona

Driving up from a cold wet Phoenix, we hit the altitude where things had turned to snow—

the breakdown lanes were filled with vehicles of people making snow people in the median.

Let me tell you about Sedona. It's a veritable dreamland.

Like a red rock sandstone rorschacht test, it still reveals myself to myself—

bypassing the logical pathways of my old New England mind.

The road to Grand Canyon was running straight to a big gap in the world—

it's a visual metaphor for the Great Beyond of course. People flock to the truth like ravens.

e. Satcitananda redux

Existence is to die for,

Consciousness is intelligent awareness,

and Bliss is beginningless.

Samadhi, Self-shining and Free

Nirvikalpa is not a flame in a place without wind but a flame without any air at all.

For the Self is self-shining and free, in need of no outside fuel source. The Self is the Source.

And Atman is not in the human heart. This heart's in Atman.

a. Exclamation Points

It's not so much that Atman isn't in the human heart. Atman is Brahman and Brahman is all there is. Brahman permeates the human heart like Vishnu do!

Like the analogy of sea and wave, the sea is not in the wave; the wave is in the sea—although the sea is permeating every wave with seawater!

Because the mind isn't absolutely real, all its sentences must end in question marks of paradox and not declarative periods. And all vehicles in analogies ultimately break down!

b. Me Far So Lalaland

City of Angels—the Hollywood Sign and everything! Don't Bogart that handprint on Hollywood Boulevard. Peter Max at a Rodeo art gallery. The Witch's House just off of Walden Drive.

Redondo Beach, Hermosa Beach, Manhattan Beach. Lifeguard stations and beach volleyball. Surfers are always California dreaming. We are watching a Pacific Easter sunset from the end of a pier. 

Jay Leno wasn't playing that weekend at the Comedy & Magic Club. Wayne Liquorman was off too. No nondual deconstruction for you! A Larry David look-a-like eating street food will have to do.

c. Matrices

Existence, consciousness, and bliss weave the rope of the real matrix.

Dreaming, believing, and defining is the anti-matrix.

I am, I know, I love. These are your antivenoms. Take three and see.

d. Popular science

Science thinks it knows it all. Yes, it knows the big bang better every day but it does not know beyond at all.

The uncertainty principle is the great beyond as far as quantum physics go. When it comes to the great beyond, the mind is obviously uncertain.

High school science tells us everything is more than 99% space. Name and form has always been the 1 percent.

One can never know the definition of the truth. One can only be it. Money can’t buy me love. Shake it off, shake it off.

e. This unbelievable knowledge

I am. I know. I love. I love that I know I am.

Existence, therefore I am. I am, therefore I think Cartesian science is a joke.

Science is the new religion. Religion was the latest truth.

Truth is unborn existence. Reality is this unbelievable knowledge.

And ananda is holistic bliss infinity.

Drg Drsya Viveka 22 Trans/Notes

DDV 22

Indifferent to both name and form while being devoted to existence-consciousness-bliss, one-pointed meditation should be practiced both within the heart and outside.

Upeksya nāmarūpe dve saccidānanda- tatparah,

Samādhim sarvadā kuryād hṛdaye vā’thavā bahih.

उपेक्ष्य being indifferent; नाम रूपे (to) name and form; द्वे two; सच्चिदानन्द तत्परः – being devoted to Existence-Consciousness- Bliss (Truth); समाधिम् – meditation; सर्वदा always; कुर्यात् – should be practised; हृदये वा either in the heart; अथवा or; बहिः – outside

Being indifferent to both name and form, and devoted to the Truth, one should always practise meditation both in the heart and outside.

~T

नामरूपे (to) name and form द्वे two उपेक्ष्य being indifferent सच्चिदानन्दतत्परः (सन्) being devoted to Saccidānanda हृदये वा either in the heart अथवा or बहिः outside सर्वदा always समाधिं concen- tration कुर्यात् should practise.

Having (1) become indifferent to name and form and being devoted to Saccidānanda, (2) one should always practise concentration (3) either within the heart (4) or outside. (5)

~N

Being indifferent to both name and form,

and devoted to the Truth,

one should always practice Meditation

Both within in the heart and outside.

~S

Notes

Samādhi is not a verb, it is a noun. One cannot ‘do’ samādhi, one can only ‘be’ in samādhi. Samādhi is the alert, steady and poised state of mind abiding in its true nature. Assuming a pose or posture does not guarantee this poise. One can only be alert, to be alert. This attentiveness can be maintained irrespective of the activity one undertakes, the emotions one feels, or the thoughts one entertains. Hence, it is said that meditation should be practised at all times.

In true samādhi, one does not experience something new or out of the world, such as flashes of light or the sound of conches. Such experiences may occur as stages in the practice of samādhi.

The practice of samādhi can be within or without. The practice within is done with reference to the individual. On enquiring, Who am I?’ and discriminating between the Seer and the seen, one realises the Self which is of the nature of pure Consciousness. The practice without is done with reference to the world perceived. On enquiring, ‘What is the world?’ and discriminating between the world and its substratum, one realises the Self to be the absolute Reality. Close eyed and open eyed meditation is also sometimes referred to as meditation within and without, respectively. Whatever be the locus of meditation, withdrawing the attention from names and forms and fixing it in the Truth, is meditation.

~T

[1] Having, etc. Names and forms are impermanent, because they appear and disappear. Though names and forms give the direct meaning (वाच्यार्थ) of ‘That’ (तत्) and ‘Thou’ (त्वं) yet they are negatable as found in deep sleep.

[2] Saccidānanda This is the implied meaning (लक्ष्यार्थ) of all objects. The characteristics of Existence, Conscious- ness, and Bliss are universal and therefore they form the common features of the substratum of all objects compre- hended by “That’ and ‘Thou’. Therefore these aspects alone, being permanent, as distinguished from names and forms, are worthy of being concentrated upon.

[3] Concentration – Concentration or samādhi means one- pointedness of the mind by which the student feels his steady identity with Brahman.

[4] Heart – Heart is pointed out, for the facility of concentra- tion, as the seat of Paramatman.

[5] Outside – That is, concentration can be practised through the help of any external object, such as a word, sound, image, or any other symbol. These two modes of concentra- tion are meant for different temperaments.

~N

From the 13th verse up to the 21st verse, the author dealt with the central theme of the text, which is the cause of saṃsāra and the remedy for saṃsāra. The cause for saṃsāra is the ignorance-based mixing up of the real and the unreal. This mixing-up takes place both at the subjective level between the seer and the seen, and the objective level between Brahman and the universe. We have a wrong self-image and have a wrong expectation from the world. These two together cause saṃsāra. These two have to be sorted out by viveka, discrimination, through proper enquiry. That enquiry is done by Vedānta śravaṇaṃ and mananam, which leads to correction at the subjective and the objective levels. Subjectively, I learn that I am emotionally independent and objectively, I learn that the unstable nāmarūpa world cannot give lasting security. Kṛṣṇa uses two adjectives to describe this, nityatṛptaḥ, always contented, at the subjective level, and nirāśrayaḥ, independent, at the objective level. From verses 22 to 31, the author talks about the assimilation of the teaching because without internalization, the teaching will remain an academic knowledge.

For this nididhyāsanam is prescribed from verses 22 to 31. Nididhyāsanam can be practiced in many ways. The definition of nididhyāsanam, Vedāntic meditation, is dwelling upon the teaching intently by providing quality time and not trying to get rid of thoughts or remaining thought-free. If dwelling on the teaching is meditation, it can be done in any manner that is convenient to us.

In this verse, the author is talking about samādhi-abhyāsa-rūpa nididhyāsanam. Six-fold samādhi is described in this section. This is a unique approach that is not found in any other Vedāntic text.

~P

The Sacred Matrix of Satcitananda

Namarupa is the superimposition and satcitananda is the substrate. Namarupa in translation is name and form. Satcitananda in translation is existence, consciousness, bliss. One name for namarupa is Maya. One name for satcitananda is Brahman.

In that classic Vedantic analogy of snake and rope, or raju sarpa nyaya, namarupa is the snake and satcitananda is the rope, indicating the reality matrix of Brahman is ignorantly believed to be this illusory world of samsara instead.

This inquiry, analysis, viveka is all about teasing out the golden strands of nondual satcitananda from the monolithic dualities of namarupa. In doing so, one becomes impervious to all names and forms and devoted to the underlying trinity of existence, consciousness, bliss. 

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Seer and Satcitananda in Savikapa

As thoughts appear, disidentify with the mind and all its objects, and see the seen as the witnessing seer sees through it. For the absolute seer is one’s true self.

Unattached Satcitananda, self-shining and nondual, I am. They say this is meditating in duality with pointers. Or using thought rather than being abused by it.

In savikalpa samadhi, an individual consciousness is meditating as pure consciousness, the highest degree of visualization and a paradoxical act of manifestation—one’s own deconstruction.

a. No matter.

No matter how much an individual meditates it will never be enlightened.

This illusory individual meditates because it has listened to the nondual truth, contemplated that nonduality as a whole, and has faith in its reality.

Geronimo!

b. Absolute reality.

Absolute reality is beyond description. In that sense, the absolute is the unknown.

In reality, I, Atman, am the absolute. In this sense, the absolute is known.

Brahman is not an object. Objects are Maya. Brahman is the absolute subject. I am Brahman.

c. Satcitananda is.

Satcitananda is reflecting in the subtle body of organic chemicals and functional compounds.

The reflection of existence is—I am. The reflection of consciousness is—I experience. The reflection of bliss is—I love.

Satcitananda is nonduality. The reflection of satcitananda is duality.

Brahman is never saying, I am, I experience, I love. Brahman is the silent principle of Existence, Consciousness, Bliss.

d. We drove.

We drove through the Texas panhandle on the way from Oklahoma City to Santa Fe. That place ain't just flat, it's Texas flat.

So I've been from Amarillo to Tucumcari on the way to Santa Fe but I've never been to Tucson though.

Leaving Tucamcari, we barely beat a rogue tornado out of town. It followed us down Route 66 and on to I-40 West.

We never stopped until we got to Santa Rosa. The waitress says it dissipated somewhere east of here and west of Cuervo.

e. Pure consciousness.

Pure consciousness is awareness. The reflection of awareness is universal consciousness. The reflection of christ consciousness is ego, mind, memory, and intellect.

Eyes see a piece. Mind places the piece in the puzzle. Consciousness watches.

Rah, rah, rah. Hand me the pliers.

f. Satcitananda is 2.

Satcitananda Is the Holy Trinity of Vedanta.

Existence is like the sea and this I-am is like a wave.

Consciousness is the knowing node of existence and infinity.

Bliss is not earthly bliss. Earthly bliss is love. The principle of Bliss is holistic infinity.

g. Our metaparadigm.

Our metaparadigm was materialism as it was in the old west and as it is in the new east.

Make my metaparadigm be pure consciousness. It doesn't have to be a hard problem.

Look, this egoic complex of mind, memory, and intellect is a mirror. See?

 

Transcreating Drg Drsya Viveka (wip)

A. Three Seers

1 Seen and Seer

Forms are the seen and the eye is the seer. And as that eye in turn is seen, the seer is the mind. And as thoughts of the mind are seen, the Witness is the one seer and never the seen.

2 The Eye as Seer

Blue, yellow, physical, subtle, short, long, and other such differences, the forms are various and many. But the eye sees them all remaining as one and the same.

3 The Mind as Seer

Blindness, dullness, and acuteness are some of the characteristics of an eye. And the mind in unity recognizes all of these. Also, the same in the case of ears, skin, etc.

4 Consciousness as Seer

Desire, determination and doubt, faith and faithlessness, perseverance and its opposite, humility, understanding, fear, and more is illuminated by unchanging consciousness.

5 Self-shining Consciousness

Neither rising nor setting, Consciousness does not increase nor disintegrate, but is self-shining, illuminating all without any support.

B. Reflection of Consciousness

6 The reflection of consciousness

Because of the reflection of consciousness within, the intellect appears to be conscious. This understanding is of two kinds. One is called ego and the other, the inner instrument of the mind.

7 Identification like a heated iron ball

Of the reflection of consciousness and the ego, there is an identity like that of a heated iron ball. It’s further said that ego in turn identifies with the body causing it to attain consciousness too.

8 Three identifications of ego

The ego identifies with the reflection of consciousness, the body, and also the witness. The first is natural, the second is due to karma, and the third is born of ignorance.

9 Identifications disappearing

Between the mutually related reflection of consciousness and ego, annihilation is not possible. But through the exhaustion of karma and direct realization, the other two respectively disappear.

10 Three states of ego

In the dissolution of the ego during deep sleep, the body also becomes unconscious. The half manifestation of ego is the dream state. The full manifestation of ego is the waking state.

11 Dreaming and waking states

Thought modifications of the inner mind identifying with the reflection of consciousness project various ideas in the dream state, and in the waking state imagines objects outside with the senses.

12 Subtle body

The subtle body is the material cause of ego and mind. It is one and insentient in nature. It is born, cycles through its three states for a time, and dies.

Maya

13 Powers of Maya

The two powers of Maya obviously are those of projecting and veiling. The projecting power creates all the world from the subtle body to the totality of the material universe.

14 Creation like waves in an ocean

Creation is the name of that form of Brahman in the reality of Existence Consciousness Bliss, as in the ocean there are waves which are like the manifestation of all names and forms.

15 The cause of samsara

The distinction between the seer and the seen within, and between reality and creation without, is veiled by the other power, and is the cause of samsara.

16 Becoming the empirical self

In immediate proximity to the witness, the subtle body, identifying with the gross body, shines—and due to that encounter with reflected consciousness becomes the empirical individual self.

17 When the veiling is destroyed

The nature of individual consciousness appears in the witness due to superimposition. But when the veiling is destroyed, the difference is revealed and that notion disappears.

18 Reality appears to undergo modifications

Similarly, the distinction between creation and reality remains veiled, and because of the influence of this power, reality appears to undergo modifications.

19 Destruction of the veil between Creation and Reality

In this case also, the destruction of the veil makes clear the distinction between Reality and creation. Of the two, change only occurs in creation and never Reality.

20 The five aspects of every entity

It exists, it’s known, it’s dear, it has a name, and form. Thus are the five aspects. The first three belong to reality. The nature of the world are in the latter two.

21 Satcitananda is the same for all entities

In space, air, fire, water, and earth; in deities, animals, men, and so on; existence, consciousness, and bliss are the same. Only the names and forms differ.

22.On samadhi

Indifferent to both name and form while being devoted to existence-consciousness-bliss, one-pointed meditation should be practiced both within the heart and out.

23. Savikalpa meditation of the heart

With thought and without thought: meditation is of these two kinds in the heart. With the seen and with words: meditation with thought is again of two kinds.

24. Meditating on the seen

Thoughts, like desires and such, arising in the mind are the seen. As their witness, one should meditate on consciousness. This association with the seen is a meditation with duality.

25. Meditating with words.

Unattached Existence Consciousness Bliss, self-shining and free from duality, I am. This association with words is a meditation with duality.

26. Nirvikalpa meditation of the heart

But complete absorption in the bliss of self-realization beyond both the seen and all words—this meditation in the state of nonduality is like a flame in a place free from the wind.