Matsushima, Yamadera, Hiraizumi: Basho was here.
Ten thousand pine islands, ten thousand mountain temples, ten thousand gold leaves on the ancient ground.
Basho at Hiraizumi: Summer grasses / all that remains of great soldiers’ / imperial dreams
Basho at Yamadera: Lonely stillness / a single cicada’s cry / sinking into stone
Basho at Matsushima: Pine Islands, ah! / Oh, Pine Islands, ah! / Pine Islands, ah!
~Haiku by Basho (tr-Hamill)
You are not what you think you are. What you are is unthinkable.
Where you really are is unreachable. You're already there.
You're imperceptible & indescribable but you already know that.
The absolute godhead Brahman is infinite, unchanging and nondual.
If it's finite, transformative, and multiple, it's not Brahman.
If it's not Brahman, it's not real. That which is not real is called Maya.
One's soul, inner self, Atman is infinite, unchanging, and nondual.
If it's not, it's just a thought. Believing thoughts is original ignorance.
Such avidya is Maya on a micro scale. Atman is Brahman is a mahavakya.
The universe is wholly contained in one's own Self like a city seen in a standing sidewalk mirror.
Due to Maya, this inner universe appears to be externally manifested, like an inner world appearing to be an outer one while dreaming.
To the One who knows this at the time of awakening as one's nondual self, O to that divine teacher, the one who is facing south.
1.
The universe is like a reflection within a mirror, appearing to be a city in oneself, like a dream within one's sleep, but through the illusory power of Maya seems to be manifested externally instead.
The one who witnesses reality at the moment of awakening is one’s own nondual Self. Salutations to the blessed teacher in the form of that all-knowing Shiva who faces the south, holy Dakshinamurti.
2.
Bibliography
Dakshinamurti and Manasollasa by John M. Denton
Reflections on Dakshinamurti Stotram by Swami Sarvapriyananda
Hymn to Dakshinamoorthy by Swami Chinmayananda
Hymn to Dakshinamurti (from The Hymns of Sankara) by TMP Mahadevan
other trans of 1a
in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the māyā power, as though produced outside, as in a dream ~Chinmayananda
The universe is like a reflection seen in a mirror, appearing like a city within one’s own Self, but seeming to be outside, through the illusory power of Māyā, as if dreaming in a sleep. ~Denton
who by mayā as by dream, sees within Himself the universe which is inside Him, like unto a city that is seen in a mirror, (but) which is manifes-ted as if without ~Mahadevan
through the illusion of the Ātman as through sleep, sees the universe existing within himself like a city reflected in a mirror, as though it were manifested externally. ~Sarvapriyananda
Chinmayananda 1
viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntargataṁ paśyannātmani māyayā bahirivodbhūtaṁ yathā nidrayā, yaḥ sākṣāt-kurute prabodha-samaye svātmānamevādvayaṁ tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (1) विश्वं – the universe of names and forms; दर्पणदृश्यमाननगरीतुल्यं – like a city seen in a mirror; निजान्तर्गतं – within one’s own Self; पश्यन् – recognising; आत्मनि – in the Self; मायया – due to the power of māyā; बहिः – outside; इव – as though; उद्भूतं – produced; यथा – as; निद्रया – in dream; यः – he who; साक्षात् कुरुते – experiences directly; प्रबोधसमये – at the time of Realisation; स्वात्मानम् – his own Self; एव – alone; अद्वयं – non dual (immutable); तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 1. He who experiences, at the time of Realisation, his own immutable Self, in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the māyā power, as though produced outside, as in a dream, to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.
Chinmayananda 2
bījasyāntarivāṅkuro jagadidaṁ prāṅ-nirvikalpaṁ punaḥ māyā-kalpita-deśakāla-kalanā vaicitrya-citrīkṛtam, māyāvīva vijṛmbhayatyapi mahāyogīva yaḥ svecchayā tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (2) बीजस्य – of the seed; अन्तः – within; इव – like; अङ्कुरः – the future tree (the embryos); जगत् – universe; इदं – this; प्राक् – before; निर्विकल्पं – unmanifest; पुनः – again, later on; मायाकल्पित – created by māyā (delusory); देशकालकलना – due to the play of time and space; वैचित्र्यचित्रीकृतम् – projected himself out to be the world of endless; मायावी – juggler/magician; इव – like; विजृम्भयति – unrolls; अपि – also; महायोगी – a great yogī; इव – like; यः – He who; स्वेच्छया – by His own free will; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 2. He who, like a juggler or a great yogī, unrolls this universe just out of His own free will – the universe, which, before creation, remained unmanifest like the future tree in a seed and later on, He has projected Himself out to be the world of endless variety, due to the delusory play of time and space, both the products of māyā – to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.
Chinmayananda 3
yasyaiva sphuraṇaṁ sadātmakam-asat-kalpārthakaṁ bhāsate sākṣāt-tat-tvam-asīti veda-vacasā yo bodhayatyāśritān, yat-sākṣāt-karaṇād-bhavenna punarāvṛttirbhavāmbho-nidhau tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (3) यस्य – (he) whose; एव – alone; स्फुरणं – manifestation; सदात्मकम् – nothing but the Reality; असत्कल्पार्थकं – as delusory objects; भासते – appears; साक्षात् – direct (enlightenment); तत् – That; त्वम् – thou; असि – art; इति – thus; वेदवचसा – with the great statement of the Vedas; यः – he who; बोधयति – imparts enlightenment; आश्रितान् – to those who have surrendered to Him; यत्साक्षात्करणात् – after the direct experience of which; भवेत्न – never shall; पुनः – again; आवृत्तिः – return to; भवाम्भोनिधौ – the ocean of worldly existence; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 3. He whose manifestations, which are themselves nothing but the Reality, appear as the objects of the world; He who imparts to those who have surrendered to Him, direct enlightenment, through the commandment of the Vedas ‘That thou art’ and after the direct experience of which, there is no more any return to the ocean of worldly existence; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.
Mahadevan 1
To Him who by mayā as by dream, sees within Himself the universe which is inside Him, like unto a city that is seen in a mirror, (but) which is manifes-ted as if without: to Him who apprehends, at the time of awakening. His own non-dual Self: to Him, of the form of the Preceptor, the blessed Dakshinamurti may this obeisance be!
Mahadevan 2
To Him who, like a magician or even like a great Yogin, displays, by His own will, this universe which at the beginning is undifferentiated like the sprout in the seed, but which is made again differentiated under the varied conditions of space and time posit-ed by maya: to Him, of the form of the Preceptor the blessed Dakshinamurti may this obeisance be!
Mahadevan 3
To Him whose luminosity alone, which is of the nature of Existence, shines forth entering the objective world which is like unto the non-existent: toHim who instructs those who resort to him through the Vedic text That thou art': to Him by realising whom there will be no more return to the ocean of transmigration to Him, of the form of the Preceptor, the blessed Daksinamurti, may this obeisance be!
Beyond the information interstate, the lilacs are blooming right here, right now, Walt Whitman.
I thought I saw a catbird in a dogwood at Dunkin Donuts this sunny springtime afternoon, Ralphie boy.
Pure consciousness is nondual Brahman. Reflected consciousness is the primordial binary system called Samsara, Grasshopper.
Hiking Monadnock four times in sixteen years like our spiritual olympics.
A little more than halfway on our country tour across America the interstate goes
completely silent, as if the desert sucks the life out of anything that crosses it.
Maya is beginningless but Brahman is endless.
The material world appears in consciousness and not vice versa.
Consciousness is Brahman.
Awareness is and suddenly there is an appearance in awareness. The mind quickly draws a picture until a match is made in memory and stops. Awareness never ends.
Even the body-mind is an appearance in awareness so subtle in its evolution, it's reflecting consciousness as some inner instrument superimposed on Brahman.
There's the revelation of divine imagination in this manifestation of self-awareness. Maya is the why and how. Chrysanthemum! Roman Candle! Weeping Willow!
There's a tendency to mistake attention for awareness. In Maya, attention is reflected consciousness and awareness is pure consciousness.
Reflected consciousness resembles pure consciousness like a lowland swamp resembles an alpine lake. Attention minus thought equals awareness.
Is awareness Nirguna Brahman and attention Saguna Brahman? That's one way to put it. It's that awareness behind attention which lends reality to people, gods, and universe.
Attention comes and goes but awareness neither begins nor ends. As matter can't know matter, the mind doesn't know a thing. Only consciousness knows.
~reference Pacadasi 8:1-25ish
Your very consciousness is
the ground called brahman
or that basic awareness
in which every thought
between heaven and
earth appears.
Not too far from the Bay of Fundy is the Gulf of Maine and why there's ten foot tides here
as the hydrologic apocalypse called the mouth of the Merrimack River returns to Brahman.
North is Salisbury Beach where Frank Sinatra once played The Frolics in 1950.
South is Plum Island where Masconomet knows the truth of Atman and calls it real Agawam.
Who's the doer? Is it the witness consciousness or reflected consciousness or both together? As the witness is pure consciousness or nondual Brahman and beyond all relationship, it's not that.
And reflected consciousness in Maya is just an illusion existing upon the substrate of Brahman, like proverbial snake to rope, and can't be a doer all by itself.
There's no doer. Via avidya, reflected consciousness identifies with the reflector of consciousness and suffers sympathetic pain from a mind thinking it's the doer rather than effortless nondoing.
The satisfaction by external objects is limited, but the satisfaction of liberation in life is unlimited.
The satisfaction of direct knowledge engenders the feeling that all that was to be achieved has been achieved, and all that was to be enjoyed has been enjoyed.
Nothing further remains to be done.
For what purpose should I engage myself in worldly concerns?
Let those who are entitled to it, explain the scriptures or teach the Vedas; I am not so entitled because all my actions have ceased.
I am the sum of all the experiences in the universe; where is the separate experience for me?
I have obtained all that was to be obtained and have done all that was to be done; this is my unshakable conviction.
I am the witness of all.
I do nothing nor cause anything to be done.
It is proper that the wise man when with the ignorant should act in accord with their actions, just as a loving father acts according to the wishes of his little children.
With the ignorant a wise man should behave in such a way as will enable them to have realization; in this world he has no other duty except awakening the ignorant.
Blessed am I, blessed.
I have the constant vision of my Self!
The bliss of Brahman shines clearly to me!
I am free from the sufferings of the world.
My ignorance has fled away, I know not where.
I have no further duty to perform.
I have now achieved the highest that one can aspire to.
There is nothing to compare with my great bliss!
Blessed am I, blessed.
~translation by Swahananda (radical edit of Pancadasi 7:252-295)
194. Now who is the doer and enjoyer? Is it the immutable Kūṭastha or the reflected consciousness, Cidābhāsa, or a union of the two? Kūṭastha cannot be the enjoyer since it is associationless.
195. Enjoyment signifies the change that results from identification with the sensations of pleasure and pain. If the immutable Kūṭastha is the enjoyer, it becomes mutable, then would it not be self-contradictory?
196. Cidābhāsa is subject to the changing conditions of the intellect, and he undergoes modifications; but Cidābhāsa being illusory exists only by virtue of his real substratum, and therefore he cannot by himself be the enjoyer.
It is not possible to separate Cidābhāsa from its substratum Kūṭastha, to attribute pleasure or pain to it. The Kūṭastha, which is associationless, cannot be the enjoyer; Cidābhāsa, without Kūṭastha, cannot maintain itself, how can it enjoy? So both of them should be taken as the enjoyer. That it is due to a wrong notion is evident.
197. In common parlance, therefore, Cidābhāsa in conjunction with Kūṭastha is considered to be the enjoyer. But the Śruti begins with both the types of Self and concludes that Kūṭastha alone remains.
200. Owing to ignorance the enjoyer superimposes the reality of Kūṭastha on to himself. Consequently he considers his enjoyment to be real and does not want to give it up. The ‘enjoyer’ here means Jīva or Cidābhāsa.
215. ‘That Self which is not subject to experience in any of the three states, which can be called pure consciousness, the witness, the ever blissful, and which is neither the enjoyer nor the enjoyment or the object of enjoyment, That I am.’
216. When the Self has been differentiated in this way, what remains as the enjoyer is Cidābhāsa or Jīva who is also known as the sheath of the intellect, and who is subject to change.
So Cidābhāsa is the enjoyer.
217. This Cidābhāsa is a product of Māyā. Śruti and experience both demonstrate this. The world is a magical show, and Cidābhāsa is included in it.
Cidābhāsa is not transcendentally real. As consciousness he is Kūṭastha, as the antaḥkaraṇa reflecting consciousness he is a product or manifestation of Māyā.
222. Thus the words ‘for whose gratification’ in the first verse, are intended to denote that there is no enjoyer at all, and consequently, to the enlightened there are no bodily miseries.
230. None of these affections are natural to Cidābhāsa. How then can they be attributed to Kūṭastha? The fact is that through the force of ignorance (Avidyā) Cidābhāsa imagines himself to be identified with the three bodies and is affected.
231. Cidābhāsa superimposes on the three bodies the reality of the Kūṭastha and imagines that these three bodies are his real Self.
232. As long as the illusion lasts Cidābhāsa continues to take upon himself the states which the bodies undergo and is affected by them, as an infatuated man feels himself affected when something affects his family.
234. By discrimination ridding himself of all illusion and without caring for himself the Cidābhāsa always thinks of the Kūṭastha. How can he still be subject to the afflictions pertaining to the bodies? The Cidābhāsa knows himself to be unreal, his real nature being Kūṭastha.
236. As a man who has injured another through ignorance humbly begs his forgiveness on realizing his error, so Cidābhāsa submits himself to Kūṭastha.
He gave offence to Kūṭastha by calling It by some other name full of defects! Now he surrenders his sense of separateness and merges in Kūṭastha.
~translation and commentary by Swahananda
Verses 126-251 have dealt with destruction of suffering as a result of knowledge. The seventh state mentioned in verse 33 is now being discussed in 252-298.
Between Sargent & Penobscot Mountains in Acadia NP is Sargent Mountain Pond believed to be the very first lake in Maine formed after the last glacial period known as the Ice Age.
From personal hiking experience, it's like a spot of paradise. I once witnessed Adam and Eve and Abel swimming there in primordial Maya one June afternoon.
People of the Dawnland call this pond The Lake of Clouds. For the veiling of Self is beginning here on its way to cover those pink granite peaks with thick fog from that cold eastern sea.
Maya is like a movie that comes, changes, and goes, over and over again.
Consciousness is like the silver screen on which it appears but imperceptible and indescribable
(beyond all space-time, absolute ground, called Brahman by the Revelators of the Himalayas).
The concept of Brahman is genius. The fact that Atman (soul, spark of divinity and one's true self) is
Brahman is mind-blowing. I minus Avidya = That minus Maya. Attention minus thought is consciousness.
2. Satcitananda is One Word
Existence is the ground of the universe. Consciousness is the space of the mind. Bliss is that holistic infinity of love.
Existence, consciousness, and bliss are not attributes of Brahman but the nondual nature of Atman. That's why satcitananda is one word.
Revelators look out, in, and through. And see entwined a universe, the mind, and love sweet love. Satcitananda is their substrate.
3. Ode to Sargent Mountain Pond
Between Sargent & Penobscot Mountains in Acadia NP is Sargent Mountain Pond believed to be the very first lake in Maine formed after the last glacial period known as the Ice Age.
From personal hiking experience, it's like a spot of paradise. I once witnessed Adam and Eve and Abel swimming there in primordial Maya one June afternoon.
People of the Dawnland call this pond The Lake of Clouds. For the veiling of Self is beginning here on its way to cover those pink granite peaks with thick fog from that cold eastern sea.
"The author, Śri Vidyāraṇya Swāmin is said to have been the Head of the Śringeri Math (one of the four principal Maths established by Bhagavān Śaṅkarācārya himself) from 1377 to 1386." ~Ramakrishna Math
"The Pañcadaśī of Śri Vidyāraṇya is a comprehensive manual of Advaita Vedānta, enjoying great popularity with those who want to have a clear presentation of the truths of Advaita... As Śri Vidyāraṇya says even at the outset, the aim of his work is to teach the supreme truth in an easily understandable manner to those whose hearts have been purified through the worship of the lotus-like feet of the Guru." ~T.M.P. Mahadevan
The best English translation (imho) is by Swami Swahananda (minister and spiritual leader of the Vedanta Society of Southern California from 1976 to 2012), published by Sri Ramakrishna Math. It is a one volume complete translation (457 pgs) with incisive commentary where needed. It includes the Sanskrit script but no transliteration in romanagiri. And the price is more than right: $3.99! Paperback is $18.95.
Swami Anubhavananda (a disciple of Swamis Chinmayananda and Dayananda, now off on his own as Be Happy Inc) has a 5 volume edition with script, romanagiri, word by word translation, a summary translation, and comprehensive commentary. BUT, although published as a Kindle book, it's really a PDF without the ability of resizing text, etc. Thus, the print versions are, for me, a better, if more expensive, choice. All told, the Kindle edition in five volumes adds to $29.95 (print at $58.85).
https://amzn.to/4uwY2ZA (vol. 1 of 5)
Another option is by John M. Denton, a scholarly Advaita Vedanta translatior. His one volume set in true Kindle format is a complete 15 chapter translation with no Sanskrit or romanagiri, and very limited commentary. Kindle price is $5.50 (print is $28.50). Denton has also published a 3 volume set with script, romanagiri, word by word and summary translation with some notes. But this is also a PDF format in Kindle. The price for the set is $16.50 (print is $85.50).
https://amzn.to/4dcNQOT (15 ch. trans)
https://amzn.to/4uCD7nW (vol 1 of 3)
James Swartz (an American disciple of Swami Dayananda) has published a one volume translation and commentary entitled ‘Inquiry into Existence’. It is a complete translation without any Sanskrit but with extensive commentary. Kindle price is $12.99 (print: $20.00).
Translations on Specific Chapters
Mahavakya by Swami Sarvapriyananda (Minister in Charge, of the Vedanta Society of New York since 2017) on the fifth chapter, Mahāvākya Viveka, Analysis of the Great Sayings. (K: $3.99 P: $7.99) https://amzn.to/3RyG2zJ
Tṛpti Dīpa by Swami Tejomayananda (head of Chinmaya Mission from 1994 to 2017) on the seventh chapter, Trpti Dipa, The Lamp of Contentment. (K:$10.00 P:mkt) https://amzn.to/4tYS6ss
Tattva Vivekah by Swami Tejomayananda on the first chapter, The Differentiation of the Real Principle. (Print only: mkt) https://amzn.to/3QXrxW9
Pancadasi by Swami Tejomayananda on chapters 5, 10, 15. (Print only: mkt) https://amzn.to/4wmhzhb
Miscellaneous Commentary / Translation
The Philosophy of the Panchadasi by Swami Krishnananda (General Secretary of the Divine Life Society in Rishikesh, India from 1958 until 2001) (free epub & pdf at https://www.swami-krishnananda.org/panch_00.html)
Commentary on the Panchadasi by Swami Krishnananda (free epub & pdf at https://www.swami-krishnananda.org/panchadasi.html)
Panchadasi ch 1-6 by Swami Gurubhaktananda (Chinmaya Mission & Divine Life Socity) free pdfs at https://chinfo.org/swami-gurubhaktananda-panchadashi/
Public Domain Volumes
Panchadasi Of Vidyaranya (1922) by M. Srinivasa Rau and K.A. Krishnaswamy Aiyar https://archive.org/details/PanchadasiOfVidyaranya/page/n2/mode/1up
A Hand-Book of Hindu Pantheism. The Panchadasi of Sreemut Vidyaranya Swami (1899) by Nandalal Dhole, L.M.S., https://archive.org/details/AHandBookOfHinduPantheismThePanchadasi_201903/mode/1up
Note: prices as of 5/9/26 on Amazon
Full Disclosure: purchases from some links provided earn me pennies, thank you.
In the perception of a pot, Vidyaranya says, nescience is negated by the intellect, and the pot is revealed by the reflection of the light of consciousness.
In realizing Brahman, the intellect removes ignorance through indirect knowledge, but pure consciousness is self-revealing. The help of its reflection is of no consequence.
It's like perceiving a pot in the darkness—one needs an observant eye and the light of a lamp. But to perceive the light of the lamp, only the eye is necessary.
A reflection of light can't see the light. But a reflection of light may disidentify with the reflector of light and thereby be the light, Aum.
From Himalayan revelations, one knows the existence of Brahman indirectly. By way of viveka et cetera, one directly realizes I Am Brahman.
By these two modes of knowing, ignorance and its effects are undone. Misconceptions that Brahman Is Nonexistent and Brahman Is Unknown pass away.
Asattavarana (existence (sat) of Brahman veiled) is unveiled by indirect knowledge. In Abhanavarana (the veiling of self-awareness) direct knowing is being conscious Absolute Consciousness (cit of satcitananda) is identical with one’s Self.
All things must change. Only ignorance dies.
The universe is beginningless. Only ignorance dies.
Ignorance says that I die. The wise say only ignorance dies.
The forest floor begins to burn bright green in April and by early May is enveloping even the tops of trees. By June, the woods will be enlightening!
By the fourth of May, docks are in the river like a crossword puzzle just begun. A fleet of pleasure boats will fill them in from now to Memorial Day with names like Viveka, Vairagya, Shama, Dama, Mumuksu.
There's a blue moon due on the 31st of May. A mystical midnight river interlude will sparkle like the reflection of consciousness realizing Ayam Atma Brahma.
