Transcreating Dakshinamurti 10

sarvātmatvam-iti sphuṭī-kṛtam-idaṁ yasmād-amuṣmin stave tenāsya śravaṇāt-tadartha-mananād-dhyānācca saṅkīrtanāt, sarvātmatva-mahāvibhūti-sahitaṁ syād-īśvaratvaṁ svataḥ siddhyet-tatpunaraṣṭadhā pariṇataṁ caiśvaryam-avyāhatam.

सर्वात्मत्वम् - knowledge of 'all this Ātman'; इति- this; स्फुटीकृतम् - has been explained; इदं now; यस्मात् - and so; अमुष्मिन् - in this; स्तवे hymn; तेन because of this reason; अस्य of its; श्रवणात् - listening from the Teacher; तदर्थमननात् - by reflecting upon its significances; ध्यानात् - by meditating; च also; सङ्कीर्तनात् - by reciting it; सर्वात्मत्वमहाविभूतिसहितं - endowed with the glory of all Selfhood along with holy powers; स्यात् one shall gain; ईश्वरत्वं – of godhood; स्वतः - by itself; सिद्धयेत् - shall gain; तत्- that; पुनः again; अष्टधा in eightfold; परिणतं manifested; च - and; ऐश्वर्यम् divine glory; अव्याहतम् -without any obstruction

10. The knowledge of 'all this Ātman' (sarvātmatvam) has been explained in this hymn and so, by hearing it, by reflecting and meditating upon its meaning and by reciting it, one will attain that divine state, endowed with the glory of all Selfhood, along with the permanent eightfold holy powers of godhood. ~Chinmayananda

Since, in this hymn, the All-Self-hood has thus been explained, by hearing this, by reflecting on its meaning, by meditating on it, and by reciting, there will naturally come about lordship (Iśvaratva) together with the supreme splendour consisting in All Self-hood; and will be achieved, again, the unimpeded supernormal power presenting itself in eight forms. ~Mahadevan

Because the universality of the Ātman has thus been explained in this hymn, therefore by hearing it, by reflecting and meditating upon its teaching, and by reciting it, that divine state which is imbued with the mighty grandeur of being the universal self shall of itself come into being, as also that unimpeded divine power presenting itself in eightfold forms. ~Sarvapriyananda

My transcreation in progress:

Word-by-Word Meaning

• sarvātmatvam (सर्वात्मत्वम्): The state of being the Self of all; absolute oneness.
• iti (इति): Thus; in this manner.
• sphuṭī-kṛtam (स्फुटीकृतम्): Clearly explained; made explicit (sphuṭī = clear + kṛtam = made).
• idam (इदम्): This.
• yasmāt (यस्मात्): Because; since.
• amuṣmin (अमुष्मिन्): In this.
• stave (स्तवे): Hymn; praise (referring to the Dakshinamurti Stotram).
• tena (तेन): Therefore; by that.
• asya (अस्य): Of this (hymn).
• śravaṇāt (श्रवणात्): By hearing / listening.
• tat (तत्): Its.
• artha (अर्थ): Meaning.
• mananāt (मननात्): By reflecting / pondering upon.
• dhyānāt (ध्यानात्): By meditating.
• ca (च): And.
• saṅkīrtanāt (सङ्कीर्तनात्): By chanting / reciting aloud.
• 
  
• sarvātmatva (सर्वात्मत्व): The state of being the Self of all.
• mahā-vibhūti (महाविभूति): Great glory; supreme manifestation.
• sahitam (सहितम्): Endowed with; accompanied by.
• syāt (स्यात्): Attained; comes to be.
• īśvaratvam (ईश्वरत्वम्): Divine state; godliness; lordship.
• svataḥ (स्वतः): Automatically; naturally; by itself.
• siddhyet (सिद्ध्येत्): Is accomplished; is realized.
• tat (तत्): That.
• punar (पुनर्): Again; furthermore.
• aṣṭadhā (अष्टधा): In eight ways; eight-fold.
• pariṇatam (परिणतम्): Transformed; manifested into.
• ca (च): And.
• aiśvaryam (ऐश्वर्यम्): Divine sovereignty; supernatural powers (siddhis).
• avyāhatam (अव्याहतम्): Unobstructed; unimpede

~Google search

The Similes of Atmabodha

based on translations by Chinmayananda and Nikhilananda

2. Just as fire is the direct cause for cooking, Knowledge is the direct means of Liberation.

3. Knowledge destroys ignorance like light destroys darkness.

4. The Self reveals Itself by Itself – like the sun when the clouds pass away.

5. Like ‘kataka-nut’ powder settles after cleaning muddy water, Self-knowledge disappears after purifying ego.

6. Like a dream appears real as long as it continues, the world becomes unreal when one wakes up.

7. The world appears to be real like the illusion of silver in the mother-of-pearl.

8. Like bubbles in the water, worlds rise, exist and dissolve in the supreme Self,

9. The world is a projection upon Existence-Consciousness as are ornaments made out of the same gold.

10.  Truth, like space, appears to be diverse due to conditionings but upon their deconstruction, it's revealed as one.

11. Ideas of class, color, position, etc, are superimposed upon the Atman, just as flavor, color, etc, are superimposed on water.

15. The immaculate Ᾱtman appears to have borrowed the qualities of the five sheaths like a crystal appearing blue or yellow depending upon the color of cloth in its vicinity.

16. One should separate the pure Self from the sheaths with discrimination, as one separates rice from the husk with a pestle.

17.  Although all-pervading, Ᾱtman doesn't shine in everything, but only in the intellect like a reflection in a stainless mirror.

Transcreating Dakshinamurti with Introductions, Note on Authorship, Bibliography, and Links to Selected Translations & Commentaries (a work in progress; 8 of 10 to date)

Not a translation but a transcreation. Link at number leads to page of translations and brief commentaries. Introductions, Note on Authorship, and Bibliography of English Translations follow the ten verses (shlokas).

1. 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.

2. This universe was once a sprout inside a seed without any differentiation—until Maya

using concepts of space, time, and causation, imagines it to be a multiplicity of color and form

like a magician projecting its witchcraft, like a yogi directing its will.

3. To the one whose self-luminous light of existence shines forth

pervading this illusory material world with the Vedic affirmation of tattvamasi 

willing individuals to waken and realize and never return to an ocean of samsara.

4. Inside a vessel of many perforations is placed a great lamp, radiant and illuminating.

Awareness blazes outward via instruments of eyes and all the senses

through which it emanates forth. Thus I know, shining, that alone is illuminating the entire world.

5. Some believe in the body or the breath of life, the senses or the ever-changing intellect, or even the void of nonexistence.

There's the innocence of mother and child, the world of the blind and demented, or the philosopher's deep confusion.

Creation, energy, manifestation, projection, delusion: they're all meant for that great destroyer, Dakshinamurti.

6. As a total eclipse appears to swallow sun or moon, the power of Maya rests in its art of concealment.

As existence remains while the mind withdraws, a person goes into deep sleep.

Previously I was sleeping upon awaking one discovers.

7. In childhood, waking, and all such states of consciousness coming and going,

there persists a sense of I within shining always.

One's own Self is revealing to every devotee this auspicious sign.

Hail to that one embodied in the teacher, to that one who is facing south.

8. The world is seen as cause and effect, possessor and possession, student and teacher. 

Similarly division takes on the selves of parent and child.

In dreams or in the waking state, individuals are thoroughly deluded by Maya.

9. Earth, water, fire, wind, space, sun, moon, and human being. 

Thus reflect the moving and non-moving arms of an eightfold entity.

But nothing else exists for those reflecting deeply towards 

that supremely transcendent and all-pervading Dakshinamurti.

Seven Introductions as Conclusions

As a terse expression of the fundamental truths of the Vedânta, the well-known Hymn of S’ankaracharya forms a suitable text upon which the student may meditate and thereby construct the whole doctrine for himself. The reader will also be struck with the catholicity of the teaching, which is not addressed to any particular class of people nor contains any reference to distinctions of caste and religious order. While concisely stating the process by which the oneness of Self and the unreality of all else is established. ~Sastri

Of all the hymns of Śrī Śaṅkara, Śrī Dakṣiṇāmūrti stotra is the shortest, but at the same time, in its philosophical import, subtlety of expression and confidence of assertion, it is one of the most inspired works of the advaita philosopher. On a small canvas, Śaṅkara has, with unerring dexterity, crammed all the arguments of non-dualists against the preachers of dualism. Naturally, the stanzas are loaded with suggestions and to dive into their rich depths, special training is necessary for the students. ~Chinmayananda

The Dakshinamurti Stotram was composed by Adi Shankaracharya approximately 1,300 years ago. Within its ten verses—or shlokas—lies the entirety of Vedantic philosophy, condensed into sublime poetry that continues to illuminate seekers across centuries. Along with these core verses, numerous associated mantras and shlokas, composed by other masters and drawn from various texts, are traditionally chanted alongside the Dakshinamurti Stotram. ~Sarvapriyananda

The Hymn to Dakşiņāmürti has rightly become famous. In a short compass it gives the quintessence of Advaita. It is addressed to God as Guru, by whose grace one receives the teaching of non-duality. How the one reality appears as the many, how even the distinction of the teacher and the taught comes about one cannot explain. But the basic truth of Advaita, which is the Self, of the nature of consciousness, cannot be denied. Whether it is called God, Guru, or Self, it is the same. The realization of this truth is the goal of Advaita. And, Advaita is in opposi-tion to no school of thought or mode of spiritual life. In order to show this, Sankara employs in this Hymn some of the terms peculiar to Kashmir Saivism. ~Mahadevan

In the Indian hymnal literature, the stotras of Śri Sankara occupy a unique place. They are charmingly simple and yet, simply charming. The panegyrical material of the hymns often alternates with the moral principles or spiritual values. However in a few of the rarer pieces, he has introduced masterly condensations of the doctrines of Advaita Vedānta. And, this hymn is a masterpiece among them, combining in itself poetical elegance as well as metaphysical brilliance, a rare achievement indeed. ~Harshananda

This stotra is attributed to Śaṅkara. We don’t know whether it is from Śaṅkara but it is attributed to Śaṅkara. The stotra is very profound. It has all the things that you have to discover in the whole Vedanta śāstra along with bhāṣya. Vedanta śāstra means Upaniṣads, Bhagavadgītā and Brahmasūtras which is an analytical śāstra in the form of sūtras, all the three along with bhāṣya of Śaṅkara. These three are called prasthāna-trayī. ~Dayananda

A crown jewel amongst all of Shankara’s hymns, the hymn to Dakṣiṇāmūrti is in a class by itself. Although it is a short hymn of ten verses only, it is densely packed with the same profound wisdom that Shankara packed into his extensive commentaries on the Prasthānatraya. If we can read and absorb the wisdom contained in these short verses, we would not have to read anything else. Perhaps, that is why Shankara’s prominent disciple, Sri Sureshwarācārya, wrote an elaborate commentary (vartikā) on this hymn, called Mānasollāsam, which translates into “that which rejoices the mind.” ~Yellamraju Srinivasa Rao

Note on Authorship

Of course, the Advaitist's metric works—from erotic, tantric poems to Saivite hymns—do not contain strict philosophical terminology or logical argumentation. That is why the most reliable method of sorting out Sankara's poems from the enormous mass of religious and mystic poetry of the mediaeval period is the evidence from his disciples and followers. And the Vedantins are of the opinion that Sänkara was the author of the poetical cycles Daksinä-murti-stotra (Praise ofthe benevolent Siva), Gurvastakam (Eight poems to the teacher), Bhaja-govinda-stotra (Praise of Krsna-Govinda) and Sivänandalahari (Wave of bliss of Siva). 

Less dependable is Sankara's authorship of other cycles and single poems. However, he is usually considered the author of the cycle Bhavänyastakam (Eight verses to Bhaväni, or divine Mother), of the hymn Annapurna-stotra (Praise to the giver of food), of the cycle Visnu-sat-padl (Six verses for Visnu), the poem Gahgä- stotra (Praise to Ganga river), Devyaparadha-ksamapanastotra (Praise of the Goddess-Mother for the forgiveness of sins), Vedasära-Siva-stotra (Praise of Siva as the essence of Veda), the cycle Siuänämälyastakam (Eight lines in the name of Siva), Siväparädha-ksamäpana-stotra (Praise of Siva for the forgiveness of sins), Kaupina-pancakam (Five verses about the loin-cloth of an ascetic), Dvädaäamanjarikä-stotra (Praise in twelve garlands or stanzas), as well as the author of an often-cited but probably spurious cycle Nirväna-satkam (Six verses on liberation). ~Isayeva

My Intro

Translations of Dakshinamurti are more concerned with message than the medium. Thus these translations are mostly prose interpretations used for commentarial improvisations. And this is good. But it is my conclusion both message and medium are intertwined in this poetic masterpiece. Not being knowledgeable in Sanskrit and relying on translations and Google, I've tried to pay attention to the order of language, the meaning of words, the lines being used, the lineage of its translators, and let inspiration loose, remembering these hymns are written by god, to god, in god. Om.

Bibliography of English Translations

Hymn to Dakshinamoorthy by Swami Chinmayananda

Sri Dakshinamurti Stotram: In praise of the teacher of teachers by Swami Dayananda

Dakshinamurti and Manasollasa by John M. Denton

Dakshinamurti by Swami Gurubhaktananda (Sandeepany)

Dakshinamurti Stotra by Swami Harshananda

Hymn to Dakshinamurti (from The Hymns of Sankara) by TMP Mahadevan

The Vibrant Stillness: Commentaries on Sri Lalita Divya Nāma and Sri Dakṣiṇāmūrti Stotram By Sri Yellamraju Srinivasa Rao trans. Padma Neppalli

Dashinamoorthy Stotram by Swami Paramarthananda (unverified transcription)

Reflections on Dakshinamurti Stotram by Swami Sarvapriyananda

Dakshinamurti Stotra by Alladi Mahadeva Sastri

Visualizing That Unseeable

1. Made in Brahman

One mind projects a world of multiplicity at night like one consciousness projects a universe in daylight.

Not only does everything appear in consciousness, everything is made of consciousness, as all dreams are in and of the mind at night.

Not only am I myself that consciousness in which the universe appears, I pervade that universe like clay pervades clay pots in Sky City.

2. to Shankara from Dakshinamurti 9

Earth, water, fire, wind, space, sun, moon, and human being. 

Thus reflect the moving and non-moving arms of an eightfold entity.

But nothing else exists for those reflecting deeply towards 

that supremely transcendent and all-pervading Dakshinamurti.

3. Visualization Meditation

The universe is made of name, form, energy, light and delight

as namarupa is superimposed on satcitananda.

Seeing through name and form is the true visualizing

that unseeable satcitananda, parabrahman.

Transcreating Dakshinamurti 9

bhūr-ambhāṁsyanalo’nilo’mbaram-aharnātho himāṁśuḥ pumān ityābhāti carācarātmakam-idaṁ yasyaiva mūrtyaṣṭakam, nānyat kiñcana vidyate vimṛśatāṁ yasmāt-parasmād-vibhoḥ tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. 

(9) भूः – earth; अम्भांसि – water; अनलः – fire; अनिलः – air; अम्बरम् – space; अहर्नाथः – sun; हिमांशुः – moon; पुमान् – jīva; इति – thus; आभाति – shines everywhere; चराचरात्मकम् – movable and immovable objects; इदं – this; यस्य – He whose; एव – own; मूर्र्ति अष्टकम् – eightfold manifestations; न – nothing; अन्यत् – different forms; किञ्चन विद्यते – ever exists; विमृशतां – to those who reflect well; यस्मात् – from which; परस्मात् – the supreme cause; विभोः – the one of all manifestations; तस्मै – to Him; श्रीगुरुमूर्तये – divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 

9. He whose eightfold forms are the earth, water, fire, air, ether, sun, moon and jīva and who manifests Himself as this universe of the movable and the immovable objects and besides which, the supreme all-pervading Lord, there exists nothing, to those who reflect well; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration. ~Chinmayananda

To Him whose eightfold form is all this moving and unmoving universe, appearing as earth, water, fire, air, ether, the sun, the moon and soul: beyond whom, supreme and all-pervading, there exists nought else for those who enquire-to Him, of the form of the Preceptor, the blessed Dakshinamurti may this obeisance be! ~Mahadevan

To Him whose eightfold body is all this moving and unmoving universe, appearing as earth, water, fire, air, âkâsa, the sun, the moon, and soul; beyond whom, supreme and all-pervading, there exists none else for those who investigate; to Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow! ~Sastri

My transcreation in progress:

Earth, water, fire, wind, space, sun, moon, and human being. 

Thus reflect the moving and non-moving arms of an eightfold entity.

But nothing else exists for those reflecting deeply towards 

that supremely transcendent and all-pervading Dakshinamurti.

Google Search:

Line 1: bhūr-ambhāṁsyanalo’nilo’mbaram-aharnātho himāṁśuḥ pumān

• bhūḥ (भूः): Earth

• ambhāṁsi (अम्भांसि): Water (plural, representing waters)

• analaḥ (अनलः): Fire

• anilaḥ (अनिलः): Air / Wind

• ambaram (अम्बरम्): Space / Ether

• aharnāthaḥ (अहर्नाथः): The sun (literally, "the lord of the day")

• himāṁśuḥ (हिमांशुः): The moon (literally, "the one with cool rays")

• pumān (पुमान्): The conscious spirit / Individual soul (Jiva / Person) [1, 2, 3, 4]

Line 2: ityābhāti carācarātmakam-idaṁ yasyaiva mūrtyaṣṭakam

• iti (इति): Thus / In this manner

• ābhāti (आभाति): Shines / Appears

• cara-acara-ātmakam (चराचरात्मकम्): Composed of both the moving (cara) and the non-moving (acara) entities

• idam (इदम्): This (universe)

• yasya (यस्य): Whose

• eva (एव): Alone / Only

• mūrti-aṣṭakam (मूर्त्यष्टकम्): Eightfold form (mūrti = form + aṣṭakam = collection of eight) [1, 2, 3, 4, 5]

Line 3: nānyat kiñcana vidyate vimṛśatāṁ yasmāt-parasmād-vibhoḥ

• na (न): Not

• anyat (अन्यत्): Other / Else

• kiñcana (किञ्चन): Anything whatsoever

• vidyate (विद्यते): Exists

• vimṛśatām (विमृशताम्): For those who reflect deeply / For the investigators of truth

• yasmāt (यस्मात्): Beyond whom / Apart from which

• parasmāt (परस्मात्): Supreme / Highest

• vibhoḥ (विभोः): All-pervading Lord [1, 2, 3, 4]

Line 4: tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye

• tasmai (तस्मै): To Him

• śrī-guru-mūrtaye (श्रीगुरुमूर्तये): Who is manifested in the form of the auspicious teacher

• namaḥ (नमः): Salutations / Bowing down

• idam (इदम्): This

• śrī-dakṣiṇāmūrtaye (श्रीदक्षिणामूर्तये): To the auspicious Dakshinamurti (the Lord facing south) [1, 2, 3]

Nikhilananda on Svetasvatara 1.3 (devatma-saktim)

te dhyānayogānugatā apaśyan devātma-śaktiṁ svaguṇair-nigūḍhām, yaḥ kāraṇāni nikhilāni tāni kālātmayuktānyadhitiṣṭhatyekaḥ. (3)

The sages, absorbed in meditation through one-pointedness of mind, discovered the [creative] power, belonging to the Lord Himself and hidden in its own gunas. That non-dual Lord rules over all those causes —time, the self, and the rest. 

Nikhilananda commentary (a la Shankara) on Svetasvatara 1.3:

Maya, also known as prakriti, consists of three gunas: sattva, rajas, and tamas. The word guna is generally—though incorrectly— translated as “quality.” Essentially, the gunas are the very stuff of maya. Maya is like a twisted rope consisting of three strands, which are the three gunas. All that exists in the universe consists of these three gunas. Brahman, or the Great Spirit, after projecting the universe, remains hidden in it, just as a seed, after producing a tree, remains hidden in the tree. The cause produces the effect and remains concealed in the effect. 

First of all, Brahman is conceived as the Lord of maya; next, the same Brahman is known as the Creator, Preserver, and Destroyer of the universe. The creative aspect, associated with sattva, is known as Brahma; the protective aspect, associated with rajas, is known as Vishnu; and the destructive aspect, associated with tamas, is known as Siva. These three aspects are related to the phenomenal world; they have no bearing upon the attributeless Brahman, or Ultimate Reality.

***

Pure Brahman is neither the cause nor something other than the cause, nor both, nor some thing other than both. Further, It is neither the efficient cause nor the material cause, nor both. Brahman is one and without a second, and devoid of any causal relationship. From the standpoint of the Absolute there is no creation; therefore Brahman cannot properly be described in terms of cause and effect. From the standpoint of the universe, however, Brahman with maya appears to be associated with creation, preservation, and destruction. 

***

From the relative standpoint, Brahman is both the efficient and the material cause of the universe. As the Lord of maya, It is Isvara; and in Its true nature, It is Existence, Consciousness, and Bliss. The same Brahman, again, appears as the universe bound by the causal chain. Cause and effect are essentially non-different. There is no real difference between a clay pot and the clay of which it has been made. It is the Supreme Brahman—birthless, deathless, attributeless, supersensuous, supramental, undifferentiated, and free from hunger, thirst, and the rest—that appears, through maya, as the phenomenal universe. It is Brahman, again, who is worshipped by spiritual aspirants as Brahma, Vishnu, Siva, and other deities. 

From the phenomenal standpoint, the reality of the Creator and the universe —related as cause and effect—is admitted; otherwise there would be no meaning to bondage, Liberation, or seeker after Liberation. God, too, the bestower of Liberation, would be unreal. From the standpoint of maya, all these are admitted to be real. Scripture says that one quarter of Brahman has become (through maya) the universe and all its living beings, and the other three quarters remain immutable and transcendental. That Brahman, alone, has become all things is made clear by the illustration of a wheel. The universe is the Wheel of Brahman, the Brahmachakra. 

Svetasvatara 1.3 on devātma śakti (aka maya) with commentary by Tejomayananda and Nikhilananda

Reflexive Satcitananda

1. To Turiyam

Like consciousness is light, existence is energy, and bliss is mass.

And maya is the prism through which satcitananda is split into three.

No waking state of energy, no dream state of light, no mass of sleep.

Satcitananda is now called the Fourth.

2. Maya, Maya, Maya

Maya is the dark matter of The Universe.

Maya is the missing force in every Grand Theory of Everything.

Maya is the primordial power of Isvara.

3. live, learn, and ananda

Live as if Isvara is your wonder tree.

Discover the metaphysics of nonduality, contemplate and confirm.

Waiting for Atman.

4. Western Dreams

The British comma is not the Oxford comma, the Harvard comma is the American comma,

and I've never been to Tucson but I've been to Tucumcari where a tornado ran us out from under Route 66 and we didn't stop until we got to Santa Rosa.

In the New Camoldi Hermitage in the Santa Lucia Mountains of Big Sur, I purchase Zen and the Birds of Appetite by the Trappist Thomas Merton, and read it on a cliffside bench overlooking Highway One and the luminous Pacific infinity.

5. Spacetimestamp

It's almost low tide.

By the next high tide,

it will be astronomical summer:

21 June 4:24 AM EDT Om

Transcreating Advaita Makaranda

Advaita Makaranda (The Nectar of Non-Duality) is a Vedantic text composed by the poet, Lakshmidhara Kavi, consisting of 28 verses that affirm the non-dual nature of the Self.

1.

kaṭākṣa-kiraṇācānta-naman-mohabdhaye namaḥ,

anantānanda-kṛṣṇāya jagan-maṅgala-mūrtaye.

2.

I am. Always I illumine. Never am I unbeloved.

For I am Brahman alone and my nature is satcitananda.

3.

Rising in my space of consciousness is this universe like a castle in the sky.

Thus how can I not be Brahman, all-knowing and the cause of all?

4.

I always know myself. Without parts,

origination, shelter, or support, I am indestructible.

5.

There is no drying, burning, wetting, cutting, or dividing that space of awareness.

The real is untouched by wind, fire, water, weapons, or other instruments of illusion.

6.

This universe cannot be experienced without the revelation of consciousness.

I am that onnipresent light of awareness which is all-pervading.

7.

Without light, the world does not exist. Without consciousness, there is no light.

Without the unreal superimposed on the real, there is no union with consciousness. For I am nondual.

8.

Neither body nor senses am I. Nor life-force nor mind nor intelligence.

These have been embraced as mine only because of this play of thoughts in the mind.

9.

The witness, all-pervading and beloved am I, and I am never

changing, limited, nor afflicted with suffering.

10.

The mind’s I in deep sleep doesn’t see sorrow, imperfection, or fault.

Samsara belongs to ego and not the witness of the traveling samsari.

11.

The one who sleeps doesn’t know sleep. The one who doesn't sleep neither wakes nor dreams.

I am the witness of waking, dreaming, and deep sleep, and thus beyond those states.

12. 

Worldly knowledge ends in deep sleep. It rises in dreaming and waking.

How can these three states belong to me, their witness, eternally aware?

13.

I am the knower of things with six states of change. Otherwise, I am free of all change.

Observing these changes would be impossible if I weren't free of them.

14.

In various ways appearances rise and fall again and again. 

How can such changing things observe these changes?

15.

No one can ever see their own birth or death. 

These two are the final point of prior non-existence and initial point of later non-existence.

16.

I do not know—is a statement appearing in the light of consciousness.

How can such darkness touch the Self-luminous Self?

17.

Even so, this indescribable entity does appear in the absence of investigation

like a mist in the sky of consciousness, until the sun of inquiry rises.

18.

With ignorance of the true self, a great sleep yawns, filling with this universe.

A long dream then appears with delusions of heaven, liberation, and all the rest.

19.

This division between the sentient and insentient is imagined in me, pure consciousness. 

As on the surface of a wall or on the canvas of a painting, there's a division between moving and unmoving objects.

20.

Since it's relative to thoughts reflecting in the mind, even being the witness isn't real

but merely a pointer to a sea of consciousness free from all waves.

21.

As an ocean of immortality, I cannot be destroyed by the birth of imaginary waves.

As a crystal mountain, I cannot be colored by the dream of fleeting evening clouds.

22.

As spaceness is of space, existence is my nature and not a quality.

There's no classification of existence for there's no existence other than myself 

23.

Consciousness is my essential nature and not an attribute. If an attribute,

there's non-selfhood or non-existence depending if it's known or unknown.

24.

I alone am joy and joy is nothing other than myself. If other than myself, it's not joy.

If it were not for my sake, it would not be loved, for it could not be loved for itself.

25.

One reality can never be of many natures. 

Therefore , abandoning worldly differences, I am indivisible.

26.

That from which distance, limitation, and variety has been removed is spotless.

That thus is, as indicated by speech, I, of one essence, self-luminous.

27.

Completely calm is the universe, individual, disciple, guru, God, and all illusion.

Established in itself, without beginning and without end, perfectly whole, I am that great illumination.

28.

These good words of the poet Laksmīdhara are gathered like autumn lotus flowers.

May their nectar of nonduality be deeply enjoyed by the bee-like wise.

Bibliography

The One and One Only: Advaita Makaranda by Swami Tejomayananda

Advaita Makaranda - The Nectar of Non-duality of Sri Laksmidhara Kavi, translation and commentary by Swami Atmarupananda

A Nip of Nectar: A translation of Advaita Makaranda of Poet Lakṣmīdhara by Anonymous

Advaita Makaranda Translation & Commentary by Ann Berliner

11-12-25 - 6-19-26

Talks on Mandukya Karika (very loose transcreations)

MK1

11

Gaudapada says both waking states and dreaming states are bound by cause and effect, deep sleep is bound by cause alone, and Turiya is beyond all cause and effect.

12

Deep sleep knows nothing of any other state of consciousness nor the state of deep sleep itself. It knows nothing of truth or untruth, but only knows the absence of duality. Turiya is the presence of nonduality, that all-seeing existence.

13

The absence of duality is actually common to both deep sleep and Turiya. But deep sleep is the seed of variety and such a fruit does not exist in Turiya.

14

Not only the dream state but the waking state is a state of sleep and dream. Deep sleep is a state of sleep without dream. The wise ones say neither sleep nor dream is to be seen in Turiya.

(Dreaming misapprehends reality. Sleeping doesn't apprehend reality at all. Gaudapada says when these two errors disappear, reality is realized.)

15

Dreaming misapprehends reality. Sleeping doesn't apprehend reality at all. When these two errors disappear, Turiya is realized.

16

Asleep in beginningless maya, the individual awakens into birthless, sleepless, dreamless realization of the nondual.

17

And there’s no doubt the world would disappear if it actually existed. But duality is nothing but Maya and nondual in reality.

18

Concepts are to be abandoned when imagined for the sake of teaching. This talk of duality stops upon realization.

Talking Mandukya 12

The Mandukya Upanishad consists of two parts: an inquiry into Atman (culminating in the magnificent 7th mantra) and an inquiry into Aum, into which the two are merging in its glorious 12th and last mantra.

And this 12th mantra is ending such a revelation with the Sanskrit, atmanatmanam: the Self merging into the Self. Like the water of the waves merging into the water of the sea, there is nothing but the Self.

It’s like the tenors and the mediums of Aum falling into the silence of Turiya. If deep sleep is the relative silence of the absence of duality, Turiya is the causeless silence of the presence of nonduality.

24

The four quarters of Aum are not to be known as vehicles but the four tenors themselves.

25

As if the sound of A is the actual waking state; U, the actual dreaming state; M, the actual deep sleep state.

26

And most notably, the real silence following and swallowing Aum is the witness consciousness, Turiya.

28

Aum is beginningless and that silence, timeless. Aum is an infinity of sounds appearing in the soundless.

29

Aum is God. That silence is Parabrahman. The one who knows Aum this way is the real sage.

MK2

35

Gaudpada keeps it real. His advaita is neither neo nor conventional. Free from attachment, well-versed in vedantic revelations, and able to discern reality from illusion, his seer is free from phenomenal duality—nondual.

36

Having realized the nondual self and having trained the mind to self-remember that, the knower of the truth acts as one who does not know when in the world.

37

Having given up god, society, and sacraments, this unconventional seer makes one’s home in the nondual self, using the body-mind for public transportation as needed and accepting whatever food and clothing happens by.

38

Seeing the inner truth and the outer truth, being one with the real truth and reveling forever in that, this seer is never not the truth, Gaudapada says.

K3

3

Say Atman is infinite space and Atman is manifesting in people like infinite space in clay pots. This is what birth is like.

4

Upon destruction of any clay pot, the infinite space contained in the pot merges with infinite space. So do people merge with Atman.

5

As the smoke-filled space in one clay pot doesn’t smudge the other spaces enclosed in other pots, so the emotions of one individual does not actually darken others.

6

Although a variety of names and forms of different spaces may be admitted, this does not imply there's any differentiation in space itself.

7

As the infinite space enclosed in a clay pot is neither an effect nor a part of infinite space, so an individual is neither a creation nor a part of Atman.

8

Only a child would think the actual dimension of space is being polluted by polluted air. Only the ignorant believe Atman can be similarly polluted.

9

Atman, in regard to its birth and death, its comings and goings, its dwelling in different bodies, is not unlike infinite space.

19

The unborn is born only by the power of Maya and no other way. If this world were really real, the one immortal absolute would be phenomenally mortal right now. 

20

Some still say the unborn was born. As if that birthless and immortal ground could become a mortal seed.

21

The immortal can't really be mortal. The mortal can't really be immortal either. The object is never the subject.

22

How does an immortal one become the mortal many? How does the one that appears to change retain its changelessness? It's called Maya.

27

Existence passes into birth only through Maya and not really.

Believing things were born in such a way, they’ll be born ad infinitum.

28

The non-existent can’t be born the so-called real way or via Maya.

The child of an infertile woman isn't born one way or the other.

29

As in the state of dreaming, a semblance of duality is projected by the maya of mind, so too in the waking state.

30

As a singular mind appears to be a world of duality in dreams, the nondual self appears to be dual in waking. No doubt.

31

A world of things, both moving and non-moving, is seen in the mind only. Duality is nowhere to be seen when the mind isn’t moving.

32

A mind, upon realizing the knowledge that Atman alone is real, ceases to be the mind. For the want of a mind, all perception is free from belief.

33

Ajam and free from imagination is Jnana. The Knowable is one with Brahman. That intent of Knowledge is unborn and immutable. By the birthless, the birthless is known.

MK4

47

A firebrand appears to be straight, crooked, or otherwise, according to its motion in the darkness. Likewise consciousness in motion will split itself into appearances of seers and the seen. 

48

When not in motion, a firebrand is free from all appearances, remaining changeless. And a motionless Consciousness is free from all appearances, resting birthless.

49

When the firebrand is in motion, such forms do not come from somewhere else nor do they go elsewhere when it’s still. Neither do they return to its shining point.

50

Such forms do not issue from the firebrand for they are insubstantial. In Consciousness, such appearances are similar.

51

In consciousness associated with activity of mind (like both dream states), appearances do not come from somewhere else. When the mind is inactive (like deep sleep), appearances do not go somewhere else.

52

Lastly such appearances do not emerge from consciousness for their nature isn't real. And they are beyond comprehension because their nature is beyond cause and effect.

82

Bliss remains hidden beneath the constant misery of the mind always desiring things even though the self-luminous Self is all of this.

83

Is, is not, is and is not, or totally is not. Impermanent, permanent, both permanent and impermanent, or neither. Such childish beliefs veil the truth.

84

The four alternatives veil reality. The all-seeing one who doesn't hold to any of these points of view knows that truth.

85

Having attained the complete omniscience of Brahman, that quarter of nonduality without beginning, middle, or end, what other desire remains?

86

The wise ones, humble, balanced, and spontaneous, are said to display a self-control of natural restraint. Thus the sage abides in peace.

91

All individual beings by their nature are known to be beginningless and unbound. There isn't the slightest difference there at any place or any time.

92

All individual beings are enlightened from the very beginning, immutable by nature. The ones who know this rest and seek no further, realizing that immortal truth.

93

Always peaceful, birthless, and free by nature, all individual beings are undifferentiated, undivided, and unborn, equally divine.

94

There's no integrity in duality. One caught in the concepts of separation will assert the violent rift of things. They are to be considered most unfortunate.

95

Unborn and self-same: those who stabilize in such an understanding are the wisest in the world. Ordinary people cannot fathom the depths of their way.

99

The knowledge of a realized one is untouched and pure.

The suchness of all being is that knowledge.

This is not the understanding of the Buddha.

100

Beyond all grasp, depthless, unborn, 

unvarying and fearless is that realization. 

I bow to that with all my power. 

Talks on Aparoksanubhuti (very loose transcreations)

16

According to this Shankaracharya, I am the One as the subtle and the knower, the witness, immutable existence.

It's like a ladder to the Fourth. The subtle is the mind and the knower is reflected consciousness. The witness is awareness. Immutable existence is unborn.

Like pure consciousness is the sun, the knower is the moon, and the mind is moonlight illuminating earth. Further, the principle of existence transcends this big bang of spacetime.

17.

Atman is without parts, one.

The body has many many parts.

Yet you see these two as one!

What lunacy is greater than this?

19.

Atman is pure consciousness.

The body is a mess of flesh and bone.

Yet you see these two as one!

What lunacy is greater than this?

20.

Atman is the absolute illuminator.

The body is dark and inert.

Yet you see these two as one!

What lunacy is greater than this?

21.

Atman is that timeless principle of existence.

The body is constantly changing so it never actually exists.

Yet you see these two as one!

What lunacy is greater than this?

22-24

The light of Atman illumines all. And unlike with the light of a fire or flashlight, that Self sees both the presence and absence of light.

Because of beginningless ignorance, people think they are the body-mind. It's like the maker mistaking they're the pot.

I am Brahman alone, the self-contained, calm sea of satcitananda. I am not an unreal waveform. This is what the wise call real knowledge.

25-28

Changeless, formless, faultless, I am truly imperishable. This is what the wise call real knowledge.

Afflictionless, reflectionless, conceptionless, I am all-pervading. This is what the wise call real knowledge.

Conditionless, actionless, endless, I am unbound. This is what the wise call real knowledge.

Immaculate, immovable, unadulterated, I am ageless and immortal. This is what the wise call real knowledge.

31

That supreme I is one alone. Material and one of many, how can the mere physical body be the Self?

32

It's well-established that I is the seer and the body is the seen. Thus they say, this is mine. So how can a mere body be the Self?

33

That I is changeless and the body is always changing. This is visibly experienced. So how can a mere body be the Self?

39

Even the subtle body is made of unstable parts. It too is an object, subject to modification, limited, and unreal. So how can it be the Self?

40

Different from these two bodies is Atman, Purusa, Isvara, the Self of all, of all form and beyond all, that imperishable I.

43

In the one Consciousness, there can be no division. All individuality is in vain. It's as a snake mistakenly seen in the rope.

44

From an ignorance of the rope comes the appearance of a snake. Similarly, in pure immutable consciousness appears a phenomenal universe.

45

The substrate of the universe is Brahman. There's nothing other than that there. Thus, the whole universe is Brahman only.

49

All beings are born of Brahman, Paramatman. Therefore one should understand they are Brahman alone.

50

All various names and forms are Brahman alone. All activity is similarly sustained. This is divine revelation.

51

Whatever's created from gold is always gold. And too, whoever is born of Brahman is always of the nature of Brahman.

52

Imagining the slightest difference between an individual self and the Supreme Self is the undertaking of a foolish mind and certain to invite much fear and loathing.

53

As reality is misconceived, duality appears—and one sees another. But as one is seeing the Self in all, there is no other in the least.

54

In the one who truly realizes all beings as the Self, there's neither delusion nor sorrow, for there is no second.

56

However much an experience this practical transactional world seems to be, it is unsubstantial like a dream with all its momentary contradictions.

57

Upon waking, the dream state disappears. In dreaming, there is no waking state. Both are non-existent in deep sleep while deep sleep is unavailable in both.

58

Thus these three states are considered to be unreal, creations of the three primal attributes. The real seer is beyond all attributes, that one consciousness, the Self.

104.

All is Brahman. From this understanding, the senses are self-controlled.

This approach is called authentic yama and should be cultivated again and again.

105.

The continuous current of that thought (I am Brahman) while excluding dissimilar thoughts

is called true niyama, which is supreme bliss and a regular observance by the wise.

106.

Renunciation of the phenomenal world by seeing it as the Atman of pure consciousness

is real renunciation and worshipped by the great ones as instant liberation.

107.

From where words turn back unable to reach the mind

is that silence attainable by yogis but which the realized one always is.

108.

Who can speak of that from which all words return?

Just to describe this phenomenal world is beyond all words.

109.

Let that silence of the wise be known as the natural state.

The silence of words is merely prescribed for the unknowing by the knowers of Brahman.

110.

Where the world does not exist, in the beginning, middle, or end,

is that all-pervading space only solitude knows.

111.

In the blink of an eye, Time produces all beings, beginning with Brahma the Creator.

Verily that is also called Timeless, the one who is unbroken bliss and nondual.

112.

That way in which unbroken meditation on Brahman flows with ease

is the right posture. And not some other Asana which destroys one's equanimity.

113.

That known as the source of all beings, the substrate of the universe, the immutable ground

upon which the enlightened one is seated — that truly is the perfect posture.

created 10/18/25 to 12/1/25

A Nondual Creed

1. Consciousness is not a product of the body-mind. 

2. Consciousness is the ground upon which the body-mind is superimposed. 

3. Consciousness is the noumenal absolute called Brahman. 

4. The universe appears in Brahman. 

5. The universe is of Brahman. 

6. Brahman is all there is.

7. Nondual Brahman is consciousness-existence called Satcitananda.

8. I, Atman, am Brahman, is Turiyam.

Aum

Transcreating Dakshinamurti 8

Translations

viśvaṁ paśyati kārya-kāraṇa-tayā sva-svāmi-sambandhataḥ śiṣyācārya-tayā tathaiva pitṛ-putrādyātmanā bhedataḥ, svapne jāgrati vā ya eṣa puruṣo māyā-paribhrāmitaḥ tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. 

(8) विश्वं – world; पश्यति – sees; कार्यकारणतया – of cause and effect; स्वस्वामिसम्बन्धतः – as the relationship of possessions and the possessor; शिष्याचार्यतया – as the taught and the Teacher; तथा - similarly; एव – also; पितृपुत्राद्यात्मना – as father and son in himself; भेदतः – differentiation; स्वप्ने – in dream; जाग्रति – in waking; वा – or; यः – He who; एषः – this; पुरुषः – Puruṣa; मायापरिभ्रामितः – whirled in māyā; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 

8. He, who is the Puruṣa, whirled in māyā, sees the world of cause-effect, diversely related as possessor and possession, father and son and as Teacher and taught, both in the state of waking and dreaming; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration. ~Chinmayananda

To the Self who, deluded by mayā sees, in dream-ing and waking, the universe in its distinctions such as cause and effect, property and proprietor, disciple and teacher, and father and son, likewise to Him, of the form of the Preceptor, the blessed Dakshina-murti may this obeisance be! ~Mahadevan

8. Obeisance to Śri Daksināmūrti, who is the Guru, (who as) this person, being deluded by māyā sees the world both in sleep and in the waking state, as (full of) differences (brought about by such) relationships as cause and effect, property and owner, disciple and teacher as also father, mother and so on. ~Harshananda

To the Atman who, deluded by Mâyâ, sees, in jâgrat or svapna, the universe in variety, as cause and effect, as master and servant, as teacher and disciple, as father and son, and so on to Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow! ~Sastri

My transcreation in progress:

The world is seen as cause and effect, possessor and possession, student and teacher. 

Similarly division takes on the selves of parent and child.

In dreams or in the waking state, individuals are thoroughly deluded by Maya.

Google search:

Word-by-word (Line 1):

• viśvam: The universe / the world
• paśyati: Sees
• kārya-kāraṇa-tayā: As cause and effect
• sva-svāmi-sambandhataḥ: As the owner and the owned (master and servant)
• śiṣyācārya-tayā: As the student (disciple) and the teacher (master)
• tathaiva: Similarly / in the same manner
• pitṛ-putra-ādi-ātmanā: In the form of father, son, and others
• bhedataḥ: In a state of plurality/division (duality)

Word-by-word (Line 2):

• svapne: In dreams
• jāgrati: In the waking state
• vā: Or
• yaḥ eṣaḥ: This
• puruṣaḥ: Person (individual)
• māyā-paribhrāmitaḥ: Deluded / thoroughly bewildered by illusion
• tasmai: To Him
• śrī-guru-mūrtaye: To the embodiment of the Guru
• namaḥ: Salutations / prostrations
• idam: This
• śrī-dakṣiṇāmūrtaye: To Lord Dakṣiṇāmūrti