In Samsara, there is doing and not doing.
In Isvara is nondoing.
Turiyam.
Brahman is consciousness-existence.
Maya is the sword of Brahman.
Turiyam.
~rj35
~rj35
Saturday, March 7, 2026
Jijnasu Zen of Both and Neither
Consciousness-existence is the silver screen.
The mind is the movie. To be or not to be?
Am I the movie or the movie screen?
~rj34
Vidya
1. In the Beginningless Beginning
Our conditioning turns original vidya into avidya.
Living in avidya is this material world.
Believing 'vidya in avidya' is really vidya is a darker place than just believing in avidya itself.
2. Vidya in Avidya
Vidya in avidya is a divine vehicle of deconstruction.
Like any kind of mass transportation, there's a time to get off.
If nihilism isn't your destination.
3. Aumdada Says to Kabir, Isa 9-11
Vidya in vidya is satcitananda.
Vidya in vidya is nameless and formless.
Aum
~sr17
Friday, March 6, 2026
Saturday, February 28, 2026
Suite Turiyam
1. Dark Side of the Sun (a)
Consciousness-existence transcends space-time.
It is one without a second and a second in no time.
It doesn't have a reason. It transcends all rhyme.
2. Dark Side of the Sun (b)
I am of that order of the principle of existence.
I know the ground of consciousness like the back of my mind.
I am here transcending space. I am right now beyond time.
3. Song of Isvara
Brahman lives at the crossroads of Saguna and Nirguna.
That Great Square where the power of Maya veils and unveils!
This is where the Gita and Mandukya coexist. Om.
4. Seasons
Memories are like dreams remembered.
The Fourth of July. The Fifth of November.
This blessed eve of meteorological spring.
5. To Turiyam
The Quantum Controller of Maya is Isvara. Isvara is the God of Universal Consciousness! Turiyam is the Godhead. Aum.
~sr16
Song of Isvara
Brahman lives at the crossroads of Saguna and Nirguna.
That Great Square where the power of Maya veils and unveils!
This is where the Gita and Mandukya coexist. Om.
~rj33
In the Dark Side of the Sun
1.
Consciousness-existence transcends space-time.
It is one without a second and a second with no time.
It doesn't have a reason. It transcends all rhyme.
2.
I am of that order of the principle of existence.
I know the ground of consciousness like the back of my mind.
I am here transcending space. I am right now beyond time.
~rj32
Friday, February 27, 2026
Thursday, February 26, 2026
Dayananda on Jijnasu & Jnani (BG7:16)
caturvidhā bhajante māṁ janāḥ sukṛtino’rjuna ārto jijñāsurarthārthī jñānī ca bharatarṣabha (16)
caturvidhāḥ – four-fold; janāḥ – people; sukṛtinaḥ – who do good actions; mām – me; bhajante – worship; arjuna – O Arjuna!; ārtaḥ – the one in distress; arthārthī – the one who seeks security and pleasure; jijñāsuḥ – the one who desires to know; ca – and; jñānī – the one who knows; bharatarṣabha – O the foremost in the clan of Bharata!
Arjuna, the foremost in the clan of Bharata! People given to good actions, who worship me are four-fold–the distressed, the seeker of security and pleasure, the one who desires to know (me), and the one who knows (me).
The jijñāsu is not invoking Īśvara’s grace for simple accomplishments. He wants to know the truth of Īśvara, the ultimate cause of everything. And this jijñāsu is a great devotee. He does not use Bhagavān as an accomplice for his small pursuits. He wants to know who is Īśvara and as a bhakta he invokes Īśvara’s grace for this.
Knowledge of Īśvara is nothing but knowledge of ātmā. Īśvara, the cause of everything, happens to be in essence, oneself. If Īśvara were other than ātmā, he would be anātmā, and therefore, inert. The only conscious being is ātmā, and Īśvara is not separate from it.
This seeming difference between Īśvara and the individual is due to upādhi, as we have seen. There is only one reality which the jijñāsu wants to know. He is a devotee because he seeks the help of Īśvara and performs prayerful actions to earn this help.
When one is a jijñāsu one necessarily becomes a jñānī, the one who knows the truth of Lord Viṣṇu, Parameśvara, as oneself. Such a person is a real bhakta.
The jñānī’s devotion is what we call sādhya-bhakti. There are two types of bhakti. One is sādhana-bhakti, a devotion to Īśvara as a means. This is the devotion of a jijñāsu. But the bhakti of one who understands Īśvara, who recognises the truth of Īśvara as ātmā, is sādhya-bhakti. It is a bhakti that has fulfilled itself in the form of parama-prema-svarūpa-bhakti, absolute love.
This is the devotion of a jñānī. For him, the bhakti has fulfilled itself. So, how can we call him a bhakta? He is still a bhakta if we consider a bhakta as someone who is in union with Īśvara. For a jñānī, Īśvara is aparokṣa, immediate. It is the only difference, and it is a great difference.
For a jijñāsu, however, there is a possibility of Īśvara becoming aparokṣa and for the jñānī, he is aparokṣa because Īśvara, the cause of everything, is non-separate from ātmā. Even though Īśvara is the ātmā of everyone, it is only the jñānī who appreciates it. Only he has an intellect subtle enough to recognise what is true for everyone. And the jñānī is distinguished here among the bhaktas as a fulfilled bhakta. The jijñāsu is going to be fulfilled.
Bhakti, devotion, is any type of union between jīva and Īśvara. By a proper action or even a thought you are uniting yourself to Īśvara. But jñānī does not try to make a bridge between jīva and Īśvara. Gaining the knowledge, he finds that he is always united. There is only one thing–Īśvara, that is ātmā. There is no second thing at all to unite with. So, he is nitya-yukta, always united.
There are four kinds of virtuous men who worship me, Arjuna: the man in distress, the man who seeks power, the man who seeks wisdom, and the sage. ~Bhagavad Gita 7:16 (tr-Stephen Mitchell)
Monday, February 23, 2026
Isavasya 1 Translation Fantasia
ishavasyam idam sarvam yat kincha jagatyaam jagat
tena tyaktena bhunjitha ma gridhah kasya svid dhanam.
ईशावास्यमिदगं् (ईशा-वास्यम्, ईशा-आवास्यमd) – indwelling or clothing of the Lord; [वास् – to dwell, वस – to clothe]; इदम्d – this; सर्वम् – all; यत्-किञ्च – whatever; जगत्याम् – in the universe; जगत् – moving world; तेन – by Him; त्यक्तेन – by abandonment, by that which is left; भुञ्जीथाः – (you) may enjoy; मा – do not; गृधः – covet; कस्य-स्वित् – whose, anybody’s; धनम् – wealth
That Supreme Being pervades everything here.
That which moves and That which does not move.
Therefore, let go and rejoice!
Whose wealth is this anyway?
The Upanishad says, ‘Ishavasyam idam sarvam’ – ‘that Supreme Being pervades everything here.’ Yat kincha jagatyam jagat – ‘That which moves and That which does not move.’ Actually, the word jagat, which we call the world, comes from the root, ‘to move.’ Tena tyaktena bhunjitha – ‘therefore, let go and rejoice! Let go!’ Don’t get caught up in this circus. Let go and enjoy yourself – rejoice! Ma gridhah kasya svid dhanam – Whose wealth is this anyway?
~Sri M
All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man.
The word "enjoy" is also interpreted by the great commentator Sankaracharya as "protect," because knowledge of our true Self is the greatest protector and sustainer.
~Paramananda
All this, whatever moves in this universe, including those that move not, is indwelt or pervaded or enveloped or clothed by the Lord. That renounced, thou shouldst enjoy. Covet not anybody’s wealth.
The word vāsyam is a pregnant sound in Sanskrit with unlimited suggestiveness and innumerable meanings. It may be used to mean ‘to be clothed’, ‘to be worn as garment’, ‘to be inhabited’, ‘to be enveloped,’ or ‘to be pervaded.’ And here in this context, all these meanings are applicable. The great ṛṣi exclaims that ‘all this’ that we are perceiving through our sense organs or by the intervention of our mind and intellect – all this – is indwelt by the Spirit which is the Lord of the world of perception.
‘That renounced’ (tena tyaktena) – This is the effective part, the technique to experience the Lord that ‘envelopes all this’ (īśāvāsyam idagṁ sarvam). Identified with the beauty of a sculpture, many a time, we fail to notice the material with which it is made. Very rarely are you recognising the paper on which these words are printed – you are seeing the ideas through the word meanings, and not the colour of the white paper. And yet, you know that these printed words are impossible to be read if the paper were black in colour! To see the colour of the paper is to ignore the words. To renounce the enchantments of and hunger for the names and forms is to recognise the Lord, the Infinite. ~
~Chinmayananda
ALL THIS-whatever exists in this changing universe-should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth.
This universe, from the standpoint of Absolute Reality, is nothing but the Lord. That it is perceived as a material entity is due to ignorance. One should view the universe, through the knowledge of nonduality, as Atman alone.
~Nikhilananda
Everthing in this ever-changing universe is pervaded by that Supreme Being. Surrender up your world. Be supported by that understanding. Don't seek after material wealth.
All is Brahman. Let go of thinking otherwise. Take refuge in that truth alone. The material world has nothing more to offer.
~Isa Upanishad 1 (transcreated by [tx] aumdada)
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