in maya,
every object has five qualities
about it—
name, form,
existence, consciousness, bliss.
namarupa is the great illusion.
satcitananda is the great one.
brahman.
listen in brahman,
there’s not only silence,
but no eyes, no tongue,
no nerves, no nose
as well as no ears
to hear.
Reality is existence. Reality is consciousness. Reality is bliss. Satcitananda is the nature of reality and not its components. Reality is the whole.
(In this way, Vidyaranya talks about the three types of differences: within a singular object, between objects of the same kind, and between objects of unlike kinds. Bheda: svagata, svajatiya, vijatiya.)
There are no parts within reality. Parts consist of name and form. Namarupa is the essence of the manifest creation. Existence is the essence of the unmanifest reality and not one of its parts.
Reality is alone. There can’t be another reality. Reality is uncontested. Existence can’t be opposed by non-existence; even emptiness exists as a superimposition upon existence. Look, it’s ekam eva advitiyam, one only without a second.
Without indirect knowledge, one must depend on the kindness of spontaneous combustion. It happens, I guess. I once knew a woman who won the lottery big time.
Not believing blindly, listening faithfully means accepting the guru’s transmitted knowledge as truth. Later alone one reasons it out—not to disprove the truth but to convince the mind of its logical foundation. And in turn, silence this disturbing noise of doubt. Or not.
Relatively speaking, listening and reasoning take effort. But meditation is effortless. No longer about the guru’s words, it’s now about that attractive flame of the satguru.
In the Pancadasi, a 14th century handbook of Advaita Vedanta (or as was just auto-corrected to advice of the doctor), in the chapter entitled Tattva Viveka, the first of 15 chapters, Vidyaranya (the author, most likely) writes of the 4 stages of knowledge from indirect to direct.
The first is called the listening. The second is called the reflecting or reasoning. Sravanam is listening to the guru faithfully. Manaman is confirming this knowledge initially taken in faith with logical reasoning and careful analysis until the mind buys it and owns it. Or not.
Only when this indirect knowledge clicks does the third stage, meditation, begin. Nididhysanam is the one-pointed contemplation on the brahmakara vritti, the thought, I am Brahman—until the meditator and the meditating drop into the nirvikalpa samadhi of Parabrahman, the fourth.
First, a lawful myth must be logical. There are two metaparadigms of physics (general relativity and quantum mechanics) which will never be united, no matter how much our scientific priests pray to Some Theory of Everything for us.
Actually, general relativity and quantum mechanics are the original duality. General relativity and quantum mechanics appear in consciousness and not vice versa, period.
Further, consciousness is the everything in which the original duality of general relativity and quantum mechanics appears. And even better, consciousness is not a theory.
Keep an open head: that out there is you in here.
If form is transformation and transformation is form,
then beneath this superimposition is the formlessness of brahman.
Religions have their gods. Science has its theories.
Avidya may be beginningless but it’s not everlasting thank god.
No guru, no method, no teacher?
No creator, no creation, no creature.
It may not appear to be the truth but that out there is you in here.
Remove the emptiness of all phenomena from the picture—
it’s obvious the absolute is the material cause of all.
Remove all belief and theories circulating in and about creation—
it’s obvious the absolute is the efficient cause as well.
Remove all beginningless ignorance concerning one’s actual self—
it’s obvious the absolute is one’s formal cause at last.
Thus that without the twin illusion of creation and creator
is you without the nescience of thinking you’re their creature.
footnote
Keep an open head: that out there is you in here.
If form is transformation and transformation is form,
then beneath this superimposition is the formlessness of brahman.
Religions have their gods. Science has its theories.
Avidya may be beginningless but it’s not everlasting thank god.
No guru, no method, no teacher?
No creator, no creation, no creature.
