Ashtavakra Gita 9

1.

Things done and not done, and all the pairs of opposites: when do they cease and for whom do they belong? Having fully inquired, in this world become indifferent and devoted to dispassionate renunciation.

Rare is that blessed one who in observing the ways of the world attains the extinction of passion, desire, and curiosity.

All the world is impermanent and full of the triple sorrows. It is insubstantial, worthless, and worthy of only rejection. Knowing this as certain, the wise one is serene.

In what age or time of life do the pairs of opposites not exist for humankind? Abandon them and rest contented with whatever comes unasked. Thus one reaches fulfillment.

2.

Seeing the diverse opinions of great seers, sages, and yogins, one simply becomes indifferent, thus attaining unity.

Is the true guru not the one who realizes the nature of pure consciousness and who through indifference and equanimity disentangles all from samsara?

Seeing the transformations of the elements as nothing but the primary elements themselves, you are free from their bondage and established in your own true nature.

Samsara consists of your inclinations. Renounce them all. By disavowing these desires, the world itself is disowned. Live free as you really are.

~my unbound transcreation of Ashtavakra Gita 9.1-8 using the translations of Chinmayananda, Nityaswarupananda, Richards, Byrom, et al.

Dance of Dreams

First Dance of Dreams

1. an appearance in brahman

A dream is an appearance in the mind. The mind is an appearance in deep sleep, aka Brahman.

The sleeping dream is a dream with the body turned off. The waking dream is a dream with the body turned on, an embodied dream. 

Dreams are like karmic spirits. May they all return to their current embodiments and continue preparations for a real awakening.

2. every person is a snake

In the multiverse, each universe is a multimind. Each mind is life on a singular planetary dimension.

Every universe is a Buddha. Every galaxy is a God. Every planet is a people.

Everybody loves somebody sometimes and every person is a snake superimposed on Brahman.

3. Imagining Aham Brahmasmi

Individual consciousness is divided universal consciousness. It’s no wonder the world is violent.

Universal Consciousness is Brahman Employing the Power of Maya for God Only Knows.

One way to nirvana is neti neti. Another way is Imagining Aham Brahmasmi.

Second Dance of Dreams

1. Continue preparations for a real awakening.

The mind is an appearance in Brahman. The waking dream is a dream an embodied dream. Continue preparations for a real awakening.

Each mind is life on a singular planetary dimension. Every planet is a people. Every person is a snake superimposed on Brahman.

It’s no wonder the world is violent. Brahman Employing the Power of Maya for God Only Knows! Another way is Imagining Aham Brahmasmi.

2. Aham Brahmasmi

Continue preparations for a real awakening. Each mind is life on a singular planetary dimension Imagining Aham Brahmasmi.

Seven Wonders of Satcitananda

Mindfulness is lucid dreaming. 

Manifestation is self-awareness. 

Self-realization is enlightenment.

The principle of existence is being.

The ground of consciousness is

awareness.

The essence of bliss is love.

Deep sleep is like Parabrahman.

On the Cit in Satcitananda

1.

Consciousness as most people know it is pure consciousness reflected in the mind.

Pure consciousness is the cit in satcitanada. Some call it awareness. It is the ground of that electric reflected consciousness.

Reflected consciousness is Maya, the power of God. Ignorance is beginningless but not endless. These are two schools of nonduality. There are three.

2.

In duality, it’s either one or three. In nonduality, it’s not two.

Classical mechanics is black and white. Quantum physics is uncertain.

Nonduality is neither knowing nor not knowing. In this way, it’s known.

3.

In the name of effortless nondoing, intuitive nonknowing, and ananda.

The principle of existence says I am. The ground of consciousness grows self-aware.

The essence of bliss is radiating enlightenment.

.

It’s Always Satcitananda

In your lotus heart smaller than a mustard seed is the nondual space of awareness in which the universe and you appear.

When the mind is turned on, the multiverse appears. When the body is turned on, this universe appears.

And when the body-mind is turned off, deep sleep appears in awareness. When the body-mind is turned on—

This dreamstate appears in awareness. Awareness can’t be turned off. I am always That.

Self-Awareness: Knowing the Source

Every night, we return to Brahman whether we know it or not. Every morning, we regain consciousness but lose awareness.

In the world of reflected consciousness, awareness appears to be lost. To awareness, awareness is never lost.

By knowing the source, one is the source temporarily embodied. Tattvamasi, Aham Brahmasmi.

In deep sleep, the power of three

1. In deep sleep, the power of three

In deep sleep, the power of three is at rest.

No busyness or inertia. No wisdom too.

Maya gets turned off when God has shit to do.

2. Taking place in a personal world

As long as you are taking place in a personal world, you are believing in a universal god.

Finding out what that is is real self-inquiry.

But God is not a concept. It’s just another name for the force, life force, prana, manifestation of the self.

3. Waiting for your bubble

Living in the material world is like waiting for your bubble to burst.

My sweet lord, my golden lady, my absolute without a pronoun.

What is life? I am, I know, I love. I love that I know I am. Who am I?

4. Says I am

The principle of existence says I am.

The ground of consciousness feels beyond all fields.

The essence of bliss smells like holistic bliss infinity.

5. Returning to the truth

Deep sleep is like returning to the truth while living in avidya.

Seeing through avidya has been a dream of mine ever since the sixties.

Fractal dreaming is dreaming all the way up and down.

Chandogya 7 (and Shankara) on Prana (vital force) and Realisation

 7.15.1. Vital force is surely greater than hope. As spokes are inserted in a hub, similarly are all things inserted in this vital force. The vital force moves with the help of the vital force. The vital force imparts vital force to the vital force. The vital force indeed is the father, the vital force is the mother, the vital foce is the brother. The vital force is the sister, the vital force is the teacher and the vital force is the Brahmin.

Beginning with name and ending with hope, all things that are arranged successively as greater and greater from the point of view of cause and effect, and source and product, (and) which have their existence due to memory, and are held together by the rope of hope just as a stem of a lotus is by the fibres-, they are in every way inserted in the vital force. And by that vital force which pervades everything internally and externally, and which is like a string, all things are strung and held together like gems in a string.

and into which the supreme Deity has entered in the form of an individual soul, like the reflection in a mirror, for manifesting names and forms. And it is the same vital force which is' the manager of God, like the minister of a king, as is stated in the text, ' "On whose depa.rture (from the body) shall I too depart, and on whose continuance in the body shall I too continue?"- thinking thus, He created the vital force' (Ke.VI.3). And that same vital force follows God like a shadow. In the we have, 'As the spokes of a wheel are fixed to the hub, as the spokes are fixed on the nave, in the same way, particular objects' are fixed on particular perceptions!, and the particular perceptions are fixed on the vital force. That vital force itself is the conscious Self 

7.16.1. 'But this one indeed transcends in speech, who transcends by virtue of-realisation of Truth.' '0 venerable sir, such as I am, I want to transcend in speech by virtue of realisation of Truth.' 'Truth indeed has to be sought for realisation.' 'Venerable sir, I seek for the realisation of Truth. ' 

He, Narada who was such, having heard of that vital force, which transcends everything and which is the Self of all, to be identified with his own Self, stopped by thinking that there. is nothing beyond this, so that he did not ask as he had done before, '0 venerable sir, does anything exist which is greater than the vital force?' Having found him (Narada) satisfied by knowing, in this way, this Brahman which is an unreal transformation, and thus fallen short of the highest success but yet thinking of himself as capable of transcending in speech by virtue of realisation of the highest Truth, the venerable Sanatkumara said to his competent disciple by drawing him away from that particular notion: 'But this one indeed, of whom I shall speak, transcends in speech; in reality, the knower of the vital force does not in speech.' His transcendence in speech is in relation to nameses etc. only. But he is the (real) transcender in speech, who knows the highest Truth beyond all things and called the Infinite.

(tr-Gambhirananda)

Vivarta-vada and the Life Force

1. vivarta-vada and the life force

Speaking of vivarta-vada, the apparent modification is called vivarta. The transformative modification is called parinama.

Per the clay pot analogy, a pot is the parinama of clay. The clay is vivarta of brahman. Both are modes of maya.

In reality, there’s the principle of existence in satcitananda. In the cosmic egg, there’s the principle of life called prana, life force of I am. 

2. the universe is not a product of brahman

The universe is not a product of Brahman. 

The causal relationship between Brahman and the cosmic order is merely apparent, like a mirage, a dream, a superimposition, an hallucination like the classic snake in a rope.

Causation is a big thing between the modes of Maya: apparent and transformative. Brahman supports this phenomenal world, but transcends its cause-and-effect duality.

Ashtavakra Gita 8

Therefore bondage is when the mind desires or grieves for anything, rejects or accepts anything, feels happy or angry about anything.

Then freedom is when the mind does not desire nor grieve, does not reject nor accept, does not feel happy nor feel angry.

Therefore, bondage is when the mind is attached to any sense perception, and freedom is when the mind is unattached to all sense perceptions.

Where there is no egoic I, there is freedom. Where there is an egoic I, there is bondage. Knowing this, it is easy to neither accept nor reject anything.

~my unbound transcreation of Ashtavakra Gita 8.1-4 using the translations of Chinmayananda, Nityaswarupananda, Richards, Byrom, et al.