there are three states of reflected consciousness
1. waking (body on, mind on)
2. dreaming (body off, mind on)
3. deep sleep (body off, mind off)
the fourth (consciousness always on)
a. maya is beginningless
b. brahman is timeless
c. maya ends but brahman doesn't
4. what id is in your wallet?
Unconsciousness is a misnomer.
Only the reflection of consciousness can be undone.
It's always eleven o'clock somewhere.
Consciousness is that eternal substrate of the universe and you.
This is the revelation handed down by seers from the highest peaks.
In the valley of the mind, the sun is always on time.
All shall be well, Julian.
We remember the dead by living it up on this first weekend of the summer.
We used to do Bar Harbor on a package deal. The surf and turf was free. We paid for the inn only.
One summer, after the fireworks were canceled, we watched our thoughts go by
in the clearing twilight sky like blue whales heading for the gray havens of one consciousness.
Somewhere in the desert air sits a clay pot. The space inside the pot (Kutastha) is the same as the space outside the pot (Brahman).
For practical purposes, it's said that people are superimposed on Kutastha and the universe is superimposed on Brahman. It's Tattvamasi in reality.
Kutastha is reflecting in the subtle body of the Buddhi and called Chidabhasa-chaitanya.
It's this reflected consciousness that lends reality to an individual (jiva) and its universe (Isvara).
Krishnananda says, just as matter cannot know matter, the intellect cannot know an object; what is known is material and what knows is consciousness. I cannot say it better.
The mind limits consciousness into attention. So focus: attention minus our mind games is the self-luminous self of satcitananda. Such is the play of self-awareness.
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.
NOTES:
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.
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!
Sarvapriyananda 2
“To him who like a magician or like a mighty yogi displays by his own will this universe—undifferentiated in the beginning, like the plant within the seed, but made afterwards picturesque in all its variety through combination with space and time created by māyā; to him who is incarnate in the teacher, to him in the effulgent form of Shiva facing the south: to him be this salutation.
Sastri 2
To Him who, like unto a magician, or even like unto a mighty Yogin, displays by His own will this universe, undifferentiated in the beginning like the plant within the seed, but made afterwards picturesque in all its variety in combination with space and time created by Mâyâ, to Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow!
An object is known by the mind with the assistance of Chidabhasa-chaitanya (consciousness reflected through the intellect, or the psyche)...
Just as matter cannot know matter, the intellect cannot know an object. What is known is material and what knows is Consciousness...
It is not the General Consciousness of Brahman but the reflected consciousness, Chidabhasa, that particularises knowledge...
It is the Chidabhasa that rises and falls, but Brahma-Chaitanya is always there, and has no beginning or end...
In luminosity the Chidabhasa resembles the Atman, and it is for this reason that the Jivas mistake themselves for reality and mistake the objects of the world also for similar realities...
The Jiva, thus has a twofold nature, that which limits, namely, the Antahkarana, and that which shines, namely, the Atman...
If we define Jiva as a limited individual with a reflected consciousness, etc., then naturally, in that state, it cannot be identified with Brahman, and to effect identification there should be the abandoning of its limiting characters...
If it is regarded as Consciousness in its innermost being, then there is this direct identity of substratum...
Kutastha and Brahman mean one and the same thing. That is called Kutastha which is Consciousness acting as the substratum of the appearance of the Jiva with the appendages as body, mind, senses etc. Brahman is the same Consciousness existing as the substratum of the whole cosmos...
We make a distinction between Isvara (God) and Jiva (individual) by introducing a difference between the whole and the part, namely, the universe and the body...
The one Brahman in relation to the universe is called Isvara, and it alone in relation to the body is called Jiva. The substance is one, Consciousness is one, appearances are two...
What is this intellect and what is this Jiva? What is the Self, and what is the world? The inability to arrive at a clear definition regarding this issue, and the consequent activity to which one is driven, is called Samsara (worldly entanglement). He who knows the answer to these questions is a knower of Truth; he is the liberated one...
(Krisnananda's excerpted commentary on Pancadasi 8)
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.
Reference
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.
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!
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.
Seven Stages Overview
7.28 The Jīva passes through seven stages of experience - firstly total ignorance that there is such a thing as Ātman, then the veiling of the consciousness so that it is not seen, distraction causing doubt and error, indirect knowledge as may be received from a guru or scripture, direct knowledge experienced, the ceasing of sorrow and finally complete satisfaction. These are to be passed through in the search for truth.
ignorance (Ajnana), veil (Avarana), distraction (Vikshepa), indirect knowledge (Paroksha-Jnana), direct knowledge (Aparoksha-Jnana), freedom from sorrow (Sokamoksha), and satisfaction (Tripti) ~Krishnananda
7.29 When the reflection of consciousness in the mind is attached to the cycle of worldly existence then he does not know that he is the one self-evident Kūṭastha.
7.30 The Jīva concludes that ‘Kūṭastha is not manifest so it does not exist’ so ‘I am the doer and the enjoyer’. This is the result of superimposition by the projecting power.
7.31 He is told by the teacher that ‘Kūṭastha is’ and he understands from this indirect knowledge but later he understands through discrimination (direct knowledge) that ‘I am Kūṭastha alone’.
7.32 The attitudes of being the doer or enjoyer (of his actions) is now shaken off and his grief is at an end. What needed to be done has been achieved and he experiences complete satisfaction.
~Pancadasi 7:28-32 (tr-Denton)
First Three Causing Bondage
33. These are the seven stages of Jīva: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, freedom from grief and unrestricted bliss. (see Note 1)
34. The reflected consciousness, Cidābhāsa, is affected by these seven stages. They are the cause of bondage and also of release. The first three of them are described as causing bondage.
35. Ignorance is the stage characterized by ‘I do not know’ and is the cause of the indifference about truth, lasting as long as discrimination does not mature.
36. The result of the obscuring of the spiritual truth caused by ignorance is such thoughts as ‘Kūṭastha does not exist’, ‘Kūṭastha is not known’, which is contrary to truth. This happens when discrimination is not conducted along scriptural lines.
37. The stage in which Cidābhāsa identifies himself with the subtle and gross bodies is called superimposition. In it he is subject to bondage and suffers as a result of the idea of his being the doer and enjoyer.
38. Though ignorance and the obscuring of the Self precede superimposition, and Cidābhāsa himself is the result of this superimposition, still the first two stages belong not to Kūṭastha but to Cidābhāsa. (see Note 2)
Last Four Causing Release
44. By the two kinds of knowledge ignorance is negated, and with it, its effects, and the ideas ‘Brahman does not exist’ and ‘Brahman is not manifest’ also perish.
45. By indirect knowledge the misconception that Kūṭastha does not exist is negated. Direct knowledge destroys the result of the obscuring of reality expressed in the idea that Brahman is not manifest or experienced. (see Note 3)
46. When the obscuring principle is destroyed, both the idea of Jīva, a mere superimposition, and the grief caused by the worldly idea of agentship are destroyed.
47. When the world of duality is destroyed by the experience of one’s being ever released, there arises, with the annihilation of all grief, an unrestricted and everlasting satisfaction.
~Pancadasi 7:33-38; 44-47 (tr-Swahananda)
Note 1
Stage 1: Ignorance (agnanam). At this stage a person thinks he is his thoughts and takes the world to be real. He doesn’t know that he doesn’t know there is a self, much less that he is it.
Stage 2: Denial, veiling, concealment (avaranam) is expressed ignorance. He takes himself to be the reflected self, thinks the self is an object and says that because he can’t experience it, it doesn’t exist.
Stage 3: Projection, erroneous notions, are called vikshepa. He hears that there is a self, but has no idea what it is and develops all sorts of fantasies about it. He thinks he is a doer and struggles to experience it, but gets frustrated and suffers a sense of unworthiness on account of his incompetence at achieving it.
Stage 4: Indirect knowledge (prokshajnanam). The individual hears about Vedanta, becomes curious about it and develops some faith in it. He learns that the self exists, but often believes that it is an inconceivable object only attained by “great masters,” but he persists.
Stage 5: Direct knowledge (aparokshajnanam). He realizes that he cannot experience the self as an object, because he is always experiencing it as the conscious subject.
Stage 6: Freedom from limitation (moksa). The knowledge, “I am the self,” negates the doer/enjoyer, and seeking stops because he understands that the fullness he is obviates the need to worry.
Stage 7: Total fulfillment (tripti). He realizes that he accomplished everything that needs to be accomplished and is completely satisfied.
~James Swartz
Note 2
The seven stages spoken of in śloka 33, being stages, cannot be attributed to Brahman, for stages are changes and Brahman is immutable. Of these seven stages the first two create difficulty, inasmuch as the Jīva being still unborn, on whom are the previous two stages to be foisted? The third stage, viz., the projection as something else (Vikṣepa), creates the Jīva; before this stage there is nothing positive.
The author’s solution that although Vikṣepa, i.e., its result the Cidābhāsa or Jīva itself is unborn, its Saṁskāra or Saṁskṛti is there, or, in other words, the unborn Jīva is existing in a subtle form and the two previous stages are of it, of the unborn Jīva.
~Swahananda
Note 3
There are two kinds or two phases of ignorance: asattavarana and abhanavarana. Due to the avarana of maya, known as asattavarana, one has no consciousness of even the existence of Brahman. Even the remote idea of their being such a thing as Brahman cannot arise in the mind due to this avarana called asattavarana. Avarana, or veil, instils the wrong notion into the mind so that one is made to feel that Brahman does not exist. The indirect knowledge which is obtained through study as well as instruction from a Guru is capable of destroying that secondary ignorance which makes us feel that God does not exist, Brahman does not exist, etc.
The other phase is abhanavarana, the veil that covers the consciousness of there being such a thing at all called Brahman. Direct knowledge, or actual experience of Brahman, dispels the other kind of ignorance which covers the consciousness of Brahman. That is to say, direct knowledge or experience makes one immediately conscious of Brahman as identical with one’s own self.
~Krishnananda
As buddhi (intellect) reflects
buddha (intelligence),
slop (artificial intellect) reflects
mind (artificial intelligence).
As buddhi reflects buddha,
slop reflects mind.
A god not only knows reality. Gods are unattached to anything which isn't.
Knowing reality is the way. Withdrawing from the world is just its wake.
Children will be children. Gods will be gods. And the gurus will speak in tongues.
Both birth and death reveal the unreality of duality. There's no need to figure it further.
Only consciousness is unending. It's non-existence can't be known. Only consciousness is the knower.
Deconstruct duality daily. Why not? Duality is much more trouble than it's worth.
Nonduality, on the other hand, deconstructs your troubles. So watch what you identify with.
reference Pancadasi 6:246-256
Worship whatever deity you want. Everything is possible in Maya.
As Maya is beginningless, it makes for excellent gods and true believers.
Freedom is another mahavakya for understanding secondless reality.
No gods means no people. Maya finally has its happy ending.
reference Pancadasi 6:281-8
281. Of all the three virtues the most essential is the knowledge of the Reality as it is the direct cause of liberation. The other two, detachment and withdrawal, are necessary auxiliaries to knowledge.
283. Without the knowledge of Reality even perfect detachment and complete withdrawal from worldly actions cannot lead to liberation. A man endowed with detachment and withdrawal, but failing to obtain illumination, is reborn in the superior worlds because of great merit.
284. On the other hand by the complete knowledge of the Reality a man is sure to have liberation, even though his detachment and withdrawal are wanting. But then his visible sufferings will not come to an end owing to his fructifying Karma.
285. The height of detachment is such a conviction of the futility of all desires that one considers like straw even the highest pleasures of the world of Brahmā; and the height of spiritual knowledge is reached when one feels one’s identity with the supreme Self as firmly as an ordinary man instinctively feels his identity with the physical body.
286. The height of withdrawal from action is the complete forgetfulness of all worldly affairs in the waking state as in the state of deep sleep. There are several intermediate grades which can be known by actual observation.
287. Enlightened men may differ in their behaviour because of the nature of their fructifying Karma. This should not make the learned think otherwise about the truth of knowledge resulting in liberation.
288. Let the enlightened people behave in any way according to their fructifying Karma, but their knowledge is the same and their liberation is the same.
~Pancadasi 6:281-8 (tr-Swahananda)
Krishnananda Commentary
281. Vairagya and cessation from entanglement in action, etc., are accessories to intensify the nature of knowledge, but they themselves cannot bring moksha. Knowledge is the real cause.
282. If all the three are there, he is a Godman. It is very difficult to find such people. We will not find in everyone all the three qualities; usually one is missing. But the great point is that even if one or two are missing, knowledge should not be missing, because knowledge is the direct cause of moksha.
284. Suppose a person is completely illumined, but he is not putting forth any special effort to detach himself from things or from action which is the usual concomitant of the physical existence. Very busy he is, doing work, and he is not bothered about austerity, etc., but inwardly he is illumined. Such a person will certainly have no rebirth. He will attain moksha, no doubt. But because of his entanglement in things, he will have some suffering in the world also. So we can choose whichever one we like.
286. Each one has to check oneself. What is the stage of evolution which one has reached? The attachments are the main touchstone. Bodily attachment is so intense that the less said about it the better. And the author says we should have such attachment in our consciousness to the Absolute Brahman.
287. There are varieties of jivanmuktas. All are not of the same type. They do not behave in a uniform manner. We should not have a set rule that the jivanmukta should behave in this way only and if we find somebody behaving in that way, we can say he is a jivanmukta. That is not the case.
Therefore, ignorant people should not start judging great people because no one who has not delved into the mysteries of this reality, the structure of the world and God and Ishvara and jiva, can have the competency to make a judgment of this kind.
288. Let them behave in any way they like. Let one behave like Lord Krishna or Sri Rama or Jadabharata or Janaka Raja or Vasishtha or Shuka or Vyasa. Let anyone behave in any manner whatsoever; that is immaterial to the consciousness which they are maintaining in themselves.
Translation & Commentary by Swahananda (and Swartz) but underlining not
246. The whole world is a product of the inscrutable Māyā; be convinced of this, and know that the fundamental real principle is non-duality.
247-251 edited. Repeatedly practise negating this erroneous idea of duality. What is the difficulty in doing so? It is a trouble to continue the pursuit of unreal duality, not so is that of non-duality. For by the practice of non-duality all miseries are destroyed. Suffering is in your egoity (a product of duality) expressed in your use of ‘I’. Do not subject yourself to this identification which is due to mutual superimposition, but practise discrimination for its removal. Begin new impressions of non-duality by means of repeated discrimination of the truth.
252. Do not say it is reasoning alone which demonstrates the unreality of duality and not our experience, for we daily experience that mysterious is the nature of the world.
In śloka 246 the characteristic of Māyā has been described as ‘mysterious creativity’. There the word ‘mysterious’ really means one that cannot be rationally understood or explained. Mysterious creation is one that is wonderful no doubt, but it has no basis in reason. And such creation is Mithyā, unreal, because it vanishes after a glittering existence.
Here (in this śloka) it is said that Kūṭastha, Ātman, is the immutable observer (Sākṣin) of this unreal creation. Being the observing Self, how can it be said that we have no direct experience of it? Of course, it (this experience) is unique and not of the category of objective experience—but an experience nonetheless.
253. (Doubt): Consciousness too is mysterious. (Reply): Let it be. We do not say that consciousness is not mysterious, for it is eternal.
The answer is Yes, ‘mysterious’ it is, but it is not unreal inasmuch as it is beginningless and endless and immutable, whereas mutability is the common characteristic of creation or Māyā.
254. Consciousness is eternal, for its non-existence can never be experienced. But the non-existence of duality is experienced by consciousness before the duality assumes manifestation.
To be called eternal, it must not be non-existent at any time. Duality is non-existent in deep sleep as a pot is before clay was moulded into it. Consciousness itself being the experiencer (there being no two consciousnesses) can never experience its own non-existence.
(Awareness has no prior non-existence, because to witness its absence it has to be present. The only other existent category, matter, can’t witness the absence of consciousness / awareness either, because it is an inert product of Maya. So it cannot be proved that consciousness is ever absent. ~Swartz)
255. The duality of the phenomenal world is like the pot which is non-existent before it comes into being. Still, its creation is inexplicable. So it is unreal like a product of magic.
256. Now you see that both consciousness and the unreality of the world are immediately experienced, so you cannot still maintain that non-duality is not experienced.
(The belief that I should go into nirvikalpa samadhi or gain the experience of the “fourth state” based on the idea that reality is non-dual in deep sleep and a duality in the waking state is one of the spiritual world’s most pernicious and persistent myths. I am non-dual consciousness when I wake, dream and sleep. ~Swartz)
Both individual consciousness and universal consciousness are reflections of Atman in Maya.
Maya is like a cloud. Thoughtforms in the buddhi are like the water droplets making up this cloud.
Reflected consciousness in Maya is like the sky reflecting in the water droplets.
Consciousness reflecting universally in Maya is called Isvara, Inner Controller, Grand Unified Equation, Maker and Material of the Cosmos.
Isvara dwells in deep sleep as the sacred omniscient ruler of all and our place of bliss.
Notes on Pancadasi 6:155-164
Both Māyā as such and the impressions of Buddhi are Īśvara’s upādhi—the identification with the former gives unity to Īśvara and that with the latter brings in variety. ~Swahananda
In the reality of Brahman without a second, this entire universe with Īśvara, Jīvas and all other objects animate or inanimate, is like a dream. ~Pancadasi 6.211 (tr-Swahananda)
"One who has known Īśvara to be the controller of things knows his Self as non-attached. This knowledge of the non-attachment of the Self is the cause of release." ~Vidyaranya
Further Reading:
Isvara and the Bliss Sheath (Pancadasi 6: 155-170) Notes by Swahananda & Krishnananda
Free Will and the Will of Isvara (Pancadasi 6:174-179 with Commentary by Krishnananda)
Knowledge of Reality and Not Otherwise (Pancadasi 6: 209-219 & Commentary by Krishnananda)
We are such stuff as dreams are made on, and our little life is rounded with a sleep. ~The Tempest (Act 4, Scene 1)
209. In whatever form Īśvara is worshipped, the worshipper obtains the appropriate reward through that form. If the method of worship and the conception of the attributes of the deity worshipped are of a high order, the reward also is of a high order; but if otherwise, it is not. (see Note 1)
210. The liberation, however, can be obtained through the knowledge of reality and not otherwise. The dreaming does not end until the dreamer awakes. (see Note 2)
211. In the secondless principle, Brahman, the whole universe, in the form of Īśvara and Jīva and all animate and inanimate objects, appears like a dream.
212. Māyā has created Īśvara and Jīva, represented by the sheath of bliss and the sheath of intellect respectively. The whole perceptible world is a creation of Īśvara and Jīva.
213. From the determination of Īśvara to create, down to His entrance into the created objects, is the creation of Īśvara. From the waking state to ultimate release, the cause of all pleasures and pains, is the creation of Jīva.
214. Those who do not know the nature of Brahman, who is secondless and associationless, fruitlessly quarrel over Jīva and Īśvara, which are creations of Māyā.
215. We always approve those who appear to us to be devoted to truth and pity others but do not quarrel with those who are deluded.
219. Therefore the aspirants to liberation should never engage themselves in disputations about the nature of Jīva and Īśvara. They ought to practise discrimination and realize the reality of Brahman.
~Pancadasi 6: 209-219 (tr-Swahananda
Notes
1. As is our attitude towards Ishvara, so is the way in which we will have a response from Him. The quickness or the slowness of the response from God depends upon the intensity of the feeling of devotion to God. If it is a very intense feeling, the response is very quick. If the feeling is comparatively mild, the response will also be mild and it will take a longer period of time to act.
2. We may worship any god and we may receive the fruits of our devotion in some way, but liberation is a different matter altogether. It is not a worship; it is not an attainment of any particular thing. It is not the fruit of our action. It is Being as such. To enter into Pure Being is moksha, or liberation. But this is not easy, because the nature of Pure Being excludes all that is outside, or external. Neither myself, nor yourself, nor the world—nothing of this kind will be there because the perception of duality, multiplicity and externality contravene the nature of Pure Being.
~Krishnananda from Commentary on the Panchadasi pp 140-141
174. The meaning of the expression ‘The Lord makes them revolve by His Māyā,’ is that the Lord by his power of Māyā becomes involved in the intellect-sheath, and seems to change with the operations of the intellect.
175. The same meaning is expressed by the Śruti saying that the Lord is called the inner controller. By applying this reason one can come to the same conclusion with regard to the physical elements and all other objects.
176. ‘I know what is virtue, but my inclination is not mine to practise it ; I know what is vice, but my desisting from it is not mine but His. I do as I am prompted by some god seated in my heart.’
177. From the above verse do not think that individual efforts are not necessary, for the Lord transforms Himself as those efforts. (see Note 1)
178. This theory does not contradict the idea of the Lord prompting every thing, for one who has known Īśvara to be the controller of things knows his Self as non-attached. (see Note 2)
179. Both the Śruti and the tradition declare this knowledge of the non-attachment of the Self to be the cause of release. (see Note 3)
~Pancadasi 6: 174-179 (tr-Swahananda
Notes
1. We should not say that there is no free will, because it is the will of Ishvara that works as free will in individuals. When the universal will of Ishvara passes through the human individuality, through the medium of the intellect of the individual, it becomes effort. The manner in which Ishvara’s will works through you or me is called effort. So there is effort, and yet that effort is propelled by Ishvara’s will. Unless He wills, even effort is not possible.
2. The effort of human individuals does not in any way limit the omnipotence of Ishvara. It does not mean that we have free will and we can do whatever we like, contradicting the original will of Ishvara. That is not possible. The original will is the final determining factor, and our free will is a concession given only to the extent of the ability exercised by our reason; beyond that, the free will also is absent. It is a limited freedom.
3. The moment we realise the dependence of even human effort on Ishvara’s will, we find ourselves detached completely from every kind of thing in the world. Our attachment arises on account of assuming a wholesale agency of action on our behalf and minding not there being anything that is universally operative everywhere. Once it is realised that even our agency, the spirit of agency or the sense of agency in action—or kartritva bhavana, as it is called—is only an appropriation by the ego of the personality of what actually is done by Ishvara Himself, detachment takes place immediately. When we know that whatever we are doing is actually done by Ishvara Himself, our egoism ceases, and attachment also goes with it.
The knowledge of this truth is itself the freedom and liberation of the jiva. Liberation takes place the moment we realise that God does everything and there is no one doing anything else. No one at all exists except as participants in the cosmic body of Ishvara. The knowledge of this fact is the liberation of the individual.
~Krishnananda from Commentary on the Panchadasi pp 121-123
155. It is said by the Śruti that Jīva and Īśvara are creations of Māyā, being reflections of Ātman in it. Īśvara is like the reflection of the sky in the cloud; Jīva is like the reflection of the sky in water.
156. Māyā is comparable to a cloud, and the mental impressions in the Buddhi are like the water-particles which make up the cloud. The reflected consciousness in Māyā is like the sky reflected in the water-particles of the cloud. (see Note 1 below)
157. Śruti says that this (pure universal) consciousness reflected in Māyā is Īśvara which controls Māyā as well. The great Īśvara is the inner ruler, omniscient, and cause of the universe.
158. The Śruti, in the passage beginning with ‘the consciousness in the deep sleep’ and ending in ‘He is the Lord of all’ describes this ‘sheath of bliss’ as the Īśvara. (see Note 2 and Reference 1)
159. The omniscience and other properties of the bliss sheath are not to be questioned, because the assertions of the Śruti are beyond dispute, and because everything is possible in Māyā.
160. Since nobody has the power to alter the world of waking and dream states which are projected from the bliss-sheath, it is proper to call it the Lord of all.
161. In the bliss-sheath inhere all the desires and mental impressions of all living beings. Inasmuch as it knows them (impressions) all, it is called omniscient.
163. Since Īśvara (the consciousness in the bliss-sheath) abides in and activates and controls all the functions of all other sheaths beginning with that of the intellect, and elsewhere also in creation, it is called the inner controller.
164. The Śruti says that the Lord abides in the intellect, and has the intellect as His body (instrument); but the intellect does not know Him; it is itself controlled by Him. (see Reference 2)
165. As threads pervade a piece of cloth and constitute its material cause, so the Inner Ruler, pervading the whole universe, is the material cause of the universe.
166. Just as the threads are subtler than the cloth, and the fibres of the threads subtler than the threads themselves, even so, where this progress from the subtle to the subtler stops there do we confront the Inner Ruler.
167. Being minuter than the minute of the second and third degree, the inmost Being is not subject to perception; but by reasoning and by Śruti His existence is ascertained.
168. As a piece of cloth is said to be the body of the threads which become the cloth, so when He has become the universe it is described as His body.
169. When threads are contracted or expanded, or any motion is imparted to them, the cloth similarly behaves—it has no independence at all.
170. Similarly the worldly objects assume the forms in the manner He transforms them according to their past desires and impressions. There is no doubt about it.
~Pancadasi 6:155-170 (tr-Swahananda)
Swahananda Notes
1. Māyā, the universal Sattva, by itself is devoid of variety; and when we attribute all-knowingness to Īśvara, we do think of Īśvara’s knowledge of the entire gamut of the variety, severally and collectively.
It is only the impressions in Buddhi that create variety; and these impressions are ever-lasting throughout creation in all its three stages of creation, maintenance and dissolution, undergoing transformation from gross to subtle, subtle to causal and back from causal to subtle, etc.
So the author has very wisely taken both Māyā as such and the impressions of Buddhi as Īśvara’s upādhi—the identification with the former gives unity to Īśvara and that with the latter brings in variety.
2. Here the author clearly says that this ‘sheath of bliss’ is Īśvara. Much dust of controversy, as over the previous Śloka, has been raised over this statement. The point, however, is this: A Jīva is a reflected consciousness individualised, and Īśvara is the reflected consciousness of the totality. Now can there be totality without individuals ? So Īśvara must, of necessity, include Jīvas.
Each individual soul, Jīva, has three states of consciousness, the waking (when the Jīva is called the Viśva), the dreaming (when he is called Taijasa) and the deep sleep (when he is known as Prājña). Īśvara, the collective consciousness, has also three corresponding states—the Vaiśvānara, the Hiraṇyagarbha, and the Īśvara. Īśvara being omnipresent each of these three states includes within itself the corresponding states of the individual souls. Just as the three states of a Jīva do not make him three, even so the three states of Īśvara do not make up a triple personality.
Krishnananda Commentary
The seed of Maya is present in the Jiva as the Anandamaya experienced in sleep, from which rises the tree of dream and waking life. In the condition of sleep are hidden the impressions of all relativistic existence. The Universe is subtly submerged in the state of Isvara. The sumtotal of experiential impressions manifest through the intellects of the Jivas becomes the medium of the reflection of Consciousness as Isvara, like the indistinct appearance of the sky through the widespread clouds.
The existence of Isvara is to be inferred in the same manner as we infer a reflection of space through the clouds. The subtle impressions of the intellects (Buddhis) are embedded in the Cosmic Anandamaya or Isvara, as drops of water exist in the clouds. It is the Anandamaya that sprouts as the Buddhi, both cosmically and individually. It is the Anandamaya that sprouts as the Buddhi, both cosmically and individually. Jiva and Isvara appear due to the twofold activity of Prakriti as Avidya and Maya, respectively.
Isvara is extolled in the Vedas and Vedantas as Mahesvara (Overlord), Antaryami (Inner Controller), Sarvajana (All-knower) and Jagad-Yoni (Seed of the World). Isvara is the Lord of all, by His being the Self of all, and He has control over them, not by the exercise of an external power, but by the regulation of the very substance of them all.
The activity of the Jiva is regulated by the Will of Isvara and the effort of the former is nothing but its personal notion of the manner in which Isvara’s Will works through it. The seeds of all Jivas exist in the body of Isvara, and so He is, naturally, the sole Creator of the universe, which is the universal psychic impressions objectified for the experiences of the Jivas that are in Him as parts of a whole. The Jiva has no omniscience, due to its knowledge being exteriorised (Paroksha), and so far as the Jiva is concerned, Isvara is a matter of inference and omniscience an article of faith.
Reference 1
5. That is the state of deep sleep wherein the sleeper does not desire any objects nor does he see any dream. The third quarter (pāda) is the prājña whose sphere is deep sleep, in whom all (experiences) become unified or undifferentiated, who is verily a homogeneous mass of Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who is the very gateway for the projection of Consciousness into the other two planes of Consciousness waking.
6. This is the Lord of all, this is the knower of all, this is the inner controller, this is the source of all. And this is that from which all things originate and in which they finally dissolve themselves.
~Mandukya 5-6 (tr-Chinmayananda)
22. ‘That infinite, birthless self (previously described as the entity) which is reflected in the intellect and is amid the organs, lies in the Supreme Self that is within the heart. It is the controller of all, the lord of all, the ruler of all. It is not magnified by good work nor degraded in the least by evil work. It is the lord of all, the ruler of beings, the protector of beings. It is the demarcating bank for keeping these worlds distinct from one another. The seekers of Brahman wish to realise It through regular reading of the Vedas, sacrifices, charity and austerity not leading to death. Knowing It alone one becomes a man of meditation. Seeking this world (of the Self) alone6 monks give up their homes. (The reason) for this is this: The ancient knowers, it is said, did not desire progeny, thinking, “What shall we do with progeny — we who have realised this world, this Self ? ”Giving up the desire for sons, for wealth and for worlds, they took up a wandering mendicant's life. Since that which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for worlds, for both these are but desires. This self is That which has been described as “Not this, not this”. It is imperceptible, for It is not perceived; unshrinking, for It does not shrink; unattached, for It is not attached; untrammelled— It does not suffer nor perish. (It is appropriate that) the knower is never overtaken by these two thoughts, “For this I did an evil act”, and “For this I did a good act”. He goes beyond both these. (Regular work) done or omitted does not afflict him.
~Brihadaranyaks Upanishad 4.4.22 (tr-Madhavananda)
Reference 2
15. ‘He who dwells in all beings but is within them, whom none of the beings knows, whose body is all beings, and who controls all beings from within, is the Inner Controller — your own self and immortal. This is with reference to beings. Now with reference to the body.
22. ‘He who dwells in the intellect but is within it, whom the intellect does not know, whose body is the intellect, and who controls the intellect from within, is the Inner Controller—your own self and immortal.
~Brihadaranyaks Upanishad 4.7. 15, 22 (tr-Madhavananda)
Vidyaranya says the modification of Atman the Supreme Self into this physical manifestation of a universe is a fourfold process much like the four stages of painting a picture.
The substrate is like a basic clean canvas, pure consciousness, Brahman.
Priming the canvas is Isvara, Brahman with the power of Maya, as Vishnu, as the indwelling spirit of consciousness, Kutastha, Christ Consciousness.
Then there's Brahma as an outline drawn with a pencil, the one identified with the totality of subtle bodies, cosmic mind, world soul, the dreaming condition of creation, Hiranyagarbha, the golden egg, and the will of God.
Lastly is the application of tint, shade, and tone towards the state of Virat, this material universe, the waking state of all things into individuality and variety.
Only Brahman is. As mithya, Isvara sleeps like a seed sleeps. Brahma dreams in black and white. With heaven as its head, the sun and moon as its eyes, and earth as its support, Virat lives vicariously.
6.18 The Self as consciousness may be known as Kūṭastha, Brahman, Jīva or Īśvara just as space (Ākāśa) may be known in different circumstances such as space in a pot, great space, space conditioned by water and space conditioned by a cloud of particles.
~tr-Denton
Jīva, Kūṭastha, Īśvara, Brahman The relationships between these terms should be understood.
Brahman is that which is one without a second, it is by nature existence, consciousness and bliss. When Brahman apparently exercises the power of Māyā, the cosmic power responsible for creation, then Brahman is called Īśvara. Brahman in its natural state is Nirguṇa or Nirviśeṣa but when the power of Maya is exercised, it is Saguna (with qualities), or Saviśeṣa (with qualities) and is termed Īśvara. Remember that Māyā (the measure of creation) is mithyā (illusory) and consequently unreal.
Īśvara created the beings in the world (the non-sentient bodies and minds) and entered into them as Consciousness. This observing consciousness present in all beings is called Kūṭastha as it is unchanging and eternal. When this Kūṭastha (the same in all the bodies and minds) seems to get identified with a particular body and mind it is called the Jīva. This identification is because of reflection of Kūṭastha in the intellect which is then termed Jīva. Jīva is non-eternal and limited because it is reflected in the limited intellect & as it is associated with the limited body and mind. When the Jīva is purified by purification of the mind it is not different from the Ātman.
Brahman or Nirguna Brahman is mahākāśa – unlimited space. Īśvara is the reflection of unlimited space in the various clouds that are seen. Kūṭastha is space limited by a pot – the space inside a pot. The space inside a pot is called Ghatākāśa which is not at all different from Mahākāśa but seems to be different because of the limitation of “pot”. Thus Kūṭastha is Consciousness or Brahman alone but seems to be different from Brahman because of the body-mind complex. But Kūṭastha is never affected by body-mind because it is the witness to the activities of body and mind. Thus there are not “many” Kūṭasthas or Consciousnesses but only one Kūṭastha which seems to be limited by various bodies and minds which by themselves are only illusions in the ultimate reality of Brahman.
Jīva is the reflection of Kūṭastha in the water in the pot – reflection of ghata ākāśa in the water in the pot is Jīva. Thus the Jīva is non-eternal and limited only because the reflection has validity only in the water and while the water is there.
~commentary Denton
22. The consciousness which is conditioned by the gross and subtle bodies, on which they are superimposed and which knows no change, is known as Kūṭastha.
~tr-Swahananda
Kūṭastha literally means the immovable, the immutable, that which remains like the unchanging, fixed iron-piece (anvil) on which the blacksmith does all his work. Or it means the top of a mountain which remains unchanged and undisturbed. Or some say that Kūṭa means the changeable world in which the unchangeable remains. It is that part of absolute consciousness on which the individual personality is superimposed.
~commentary Swahananda
23. On the Kūṭastha is superimposed by imagination the intellect (buddhi). The reflection of Kūṭastha in the intellect is animated by vitality and is called the Jīva. It is subject to transmigration.
~tr-Swahananda
Some take buddhi in this context to mean primal nescience.
~commentary Swahananda
24. As the Ākāśa in a pot is concealed by the Ākāśa reflected in the water with which the pot is filled, so Kūṭastha is obscured by Jīva.
~tr-Swahananda
This principle is called mutual obscuring or super-imposition. Ghatākāśa corresponds to Kūṭastha and Jalākāśa to Jīva. The latter covers the former. This erroneous notion of their identity is called Anyonyādhyāsa, mutual superimposition.
~commentary Swahananda
25. Under the delusion of mutual super-imposition the Jīva cannot discriminate and realize that he is not Jīva but Kūṭastha. This non-discrimination is beginningless and is known as the primal nescience.
~tr-Swahananda
32. If Kūṭastha were contradictory to ignorance and its obscuring power then who is the experiencer of this obscuring? It is the discriminating knowledge which is contradictory to ignorance, as is seen in a knower of truth.
~tr-Swahananda
What is it that cannot co-exist with ignorance or Avidyā ? It is knowledge or Viveka which distinguishes reality from illusion. Knowledge of reality is relative, pure consciousness is absolute. Projection of an illusory appearance on reality i.e., attributing erroneously the properties or predicates of one object to another, or simply mistaking one thing for another, is called super-imposition or Vikṣepa (Anyonyādhyāsa, Adhyāsa or Adhyāropa). On Kūṭastha or the portion of all-pervading consciousness the conception of the gross and subtle bodies accompanied by buddhi rests. This buddhi being transparent gives out the reflection of Kūṭastha circumscribed by bodies. This reflection is called Cidābhāsa or Jīva. Now the presence of Avidyā and Āvaraṇa leads one to identify this Cidābhāsa with the real Cit or Kūṭastha.
Because, before the discerning eyes of the knower of Truth the obscuring power of Māyā vanishes—Māyā ceases to delude. Kūṭastha ceases to appear as subtle and gross bodies and shines in its own effulgence. It is this true knowledge of Ātman or Reality born of thorough discrimination between the real and the unreal which cannot coexist with ignorance or the mistaking of one thing as another or even the non-knowledge, which expresses itself as I do not know. The ordinary knowledge which we use in our everyday life is not only not contradictory to ignorance but is necessary for knowing that ignorance. If we do not know our ignorance, we cannot say that we are ignorant, but we do say it, which shows that this knowledge and ignorance co-exist in a very real sense.
~commentary Swahananda
Kutastha is that which is the changeless substratum of the physical and the subtle bodies which the Jiva experiences. This substratum is called the Kutastha because it is unmoving like an anvil, even while it is beaten severely. The intellect which is superimposed on the Kutastha and through which the latter is reflected, becomes the source of the appearance of the Jiva, which is so called because it infuses life into the individuality and appears to get involved in Samsara. As the space reflected in the water of a jar completely covers the real space in it, Jivahood takes the position of the Kutastha and makes it impossible for one to have a direct knowledge of the Kutastha, by mutual superimposition (Anyonya-Adhyasa) of attributes. The existence, consciousness, freedom and bliss of Kutastha are superimposed on Jivahood, and the Jiva begins to feel thereby that it exists as intelligence, freedom, bliss, and so on. Conversely, the changing characters of the Jiva, such as pain, pleasure, etc., are superimposed on the Kutastha, and one begins to feel that one has really these experiences. Thus the Jiva, getting busy with itself and its activities, forgets its own source, and knows it never in its daily life. This forgotten nature is called Mula-Avidya or the original ignorance.
~commentary Krishnananda
Our introduction to the world is our conditioning. The less an introduction, the less the conditioning. Thanks, Dad.
I was taught to be afraid of the world. Mother wasn't wrong. It's just Samsara isn't the truth either.
They say, turn off your mind. Relax and flow upstream. The river is tidal. I am not dying. Play the game. Existence to the end. Of the beginningless. Of the beginning.
Note: later that day, fyi the final overdubs of Tomorrow Never Knows were recorded on 22 April 1966. Sixty years ago today. I did not know that until just now. Coincidence, serendipity, destiny, or a fourth way?
Consciousness is Brahman. The mind is reflected consciousness. Pure consciousness is that everyday awareness beyond thought in which this universe is appearing.
They say consciousness is not experiencing a universe as something separate from Itself but experiencing Itself as a universe. For more, see Maya.
Without words, one points to your self and silently shouts tattvamasi you are that. Myself is Brahman sitting by the river contemplating such a truth. Can confirm. I am Brahman.
Inspiration: ‘Consciousness is Brahman’ (Prajñānam Brahma) is the definition of the ultimate Reality behind the ever-changing phenomenal world of things and beings. ‘That Thou Art’ (Tat Tvam Asi) is the teacher’s advice. The student in his seat of meditation realises subjectively in himself that ‘This Self within is Brahman’ (Ayam Ᾱtmā Brahma). Last comes the hallelujah that sings in the bosom of the now Liberated sage in the student and he in his sense of fulfilment and bliss immeasurable, confirms in a mad roar of joy and wonder, ‘I am Brahman’ (Ahaṁ Brahmāsmi). ~Chinmayananda from Vakya Vritti commentary
21-22. Meditation: I bow to the noble teacher, beyond becoming and the three Gunas, one, eternal, holy, witness of all knowledge, giver of bliss, beyond the world, sky-like, purpose of major texts.
The four major passages:
(1) Consciousness is Brahman
(2) I am Brahman
(3) That Thou Art and
(4) This self is Brahman.
Those who recite the statement of identity become liberated in Sayujya (identity).
23-24. Of the great incantation ‘Tat’, the seer is Hamsa, un-manifest Gayatri is the metre. Paramahamsa the deity; Hamsa the seed; Sama-Veda, power; So’ham is the pin; application is the meditation for my liberation. Bow to the thumbs, to that aspirant Svaha to Isana, the index fingers, Vasat to Aghora the middle fingers, to Sadyojata, the ring fingers, hum; to Vamadeva, the little fingers Vausat; to that spirit, Isana, Aghora etc. Phat.
Meditation: Meditate on that shining light as knowledge and its objects and what is beyond them both, taintless, awake, free and imperishable.
25-26. Of the chant of ‘Tvam’ Vishnu is the seer, Gayatri is the metre, supreme self the deity, ‘aim’ the seed, ‘klim’ the power, ‘sauh’ the pin, application is to the repetition for my liberation.
Bow to Vasudeva, to the thumbs: Svaha to Samkarsana, the index-fingers; Vasat to Pradyumna, the middle fingers; Hum to Aniruddha, the ring fingers; Vausat to Vasudeva, the little finger; Phat to Vasudeva and others.
Meditation: I adore the word ‘Thou’ the Jiva state, in all living things, everywhere, impartite form, controller of mind and egoism.
28-29. Meditation: ‘Meditate ever on Asi, thou art. Aiming at the merger of Jiva in that, as long as the mind dwells on the purport’. Thus have been stated the six limbs of the major texts.
30-38. Now according to the classification of the mystic teachings are set forth the verses on the purport.
Prajnana is that whereby one sees, hears, smells and makes clear all objects here, pleasant and unpleasant, by which one knows. In the four-faced Brahman, Indra and Devas, men, horses, cows, etc., spirit is one Brahman – so, in me too Prajnana is Brahman. In this body being remains witness to the intellect and is called I. The Being full in itself is described as Brahman, referred to with Asmi. So, I am Brahman. The being, one without a second, without name and form before creation and even now is called That. The being called Thou here beyond the senses understood as one. Let this unity be experienced. The inner self, from ego to the body, is called this (ayam) because it is self-luminous and realizes intimately. The truth of the universe is stated of all that is seen by the word Brahman.
39. I was in the state of dream of ‘I’ and “Mine’ because of the absence of the vision of the spirit. But I was awakened when the sun of my own nature arose by means of the major texts spoken clearly by the perception.
as transcribed by VivekaVani
https://vivekavani.com/suka-rahasya-upanishad/
*****
The Shukarahasya Upanishad also called Rahasya Upanishad
The text is a mix of prose and verses. It asserts that it has six parts and is structured as a discourse between Shiva and Shuka – the son of Vedic sage Vyasa. Shukha is celebrated in Hinduism as the one who became a sannyasi (Hindu monk) at a very young age.
The text is notable for extracting and describing four Mahavakyas, or sacred statements one each from the ancient layers within the four Vedas, and presenting them as meditative tools. The text asserts that Shuka achieved Jivanmukti – achieving freedom in this life, after he meditated on the knowledge in this Upanishad that he received from Shiva. The text further asserts that anyone can achieve similar spiritual liberation by meditating on the four Mahavakyas, and there is no need for rituals, pilgrimages and mantras for the one willing to meditate on these four.
The author and the century in which Shukarahasya Upanishad was composed is unknown. Manuscripts of this text are also found titled as Rahasyopnisad and Sukarahasyopanisad. This Upanishad is listed at number 35 in the Telugu language anthology of 108 Upanishads of the Muktika canon, narrated by Rama to Hanuman.
Bibliography
Deussen, Paul (1997). Sixty Upanishads of the Veda. Motilal Banarsidass. ISBN 978-81-208-1467-7.
Hattangadi, Sunder (2000). "शुकरहस्योपनिषत् (Shukarahasya Upanishad)" (PDF) (in Sanskrit). Retrieved 3 March 2016.
Mahadevan, T. M. P. (1975). Upaniṣads: Selections from 108 Upaniṣads. Motilal Banarsidass. ISBN 978-81-208-1611-4.
AM Sastri, ed. (1921). The Samanya Vedanta Upanishads with the commentary of Sri Upanishad-Brahma-Yogin. Adyar library seriesno. 7 (in Sanskrit). Adyar Library (Reprinted 1970). hdl:2027/mdp.39015065237664.
Tinoco, Carlos Alberto (1996). Upanishads. IBRASA. ISBN 978-85-348-0040-2.
Warrier, AG Krishna (1967). Sāmanya Vedānta Upaniṣads. Adyar Library and Research Center. ISBN 978-8185141077. OCLC 29564526.
~from Wikipedia (260422)
"The Advaitic understanding unfolds in three careful stages:
1.We undeniably experience the universe through our senses, appearing to interact with an external world.
2.However, all objects must appear in Consciousness—nothing can exist “outside” awareness, as even the concept of “outside” appears within Consciousness.
3.If objects can only exist within Consciousness and cannot be separated from it (unlike a book from its bookmark), they must be non-different from Consciousness itself.
This leads to the profound meaning of Prajñānam Brahma: Consciousness is not merely experiencing the universe as something separate from itself; rather, it is experiencing itself as the universe. The apparent multiplicity and separation we experience is explained through the concept of Maya, while the underlying Reality remains one undivided, infinite Consciousness.
This understanding resolves the seeming contradiction between our experience of multiplicity and the non-dual nature of reality. The universe isn’t denied or dismissed—it’s recognized as the play of Consciousness itself, appearing to itself, through itself. This is the essence of the Mahāvākya (great utterance) Prajñānam Brahma, which points to the ultimate oneness of consciousness and reality.
~Sarvapriyananda in 'Mahavakya' (bolding is mine)
*****
"Pancadasi 5.1: Yenekṣate śṛṇo-tīdaṁ jighrati vyākaroti ca, svādva svādū vijānāti tat prajñānam udīritam (That by which a person sees, hears, smells, and speaks, and can distinguish between pleasant and unpleasant tastes, either bitter or sweet, and so on; this is called prajñānam, or consciousness.)
This verse refers to the Mahāvākya, Prajñānam Brahma, found in the Aitareya Upanishad. Prajñānam Brahma means Consciousness is the ultimate and infinite reality. Brahman means expansion without limit, or vastness.
"Pancadasi 5.2: Catur-mukhendra-deveṣu manuṣyā-śva-gavādiṣu, caitanyamekaṁ brahmātaḥ prajñānaṁ brahma mayyapi (The one Consciousness which is in Bramha, Indra, and other gods, as well as in human beings, horses, and cows; that is Brahman. This means this consciousness in me is also Brahman.)
Vidyaranya Swami illustrates the omnipresence of Consciousness through a series of examples, starting from Brahma (Catur-mukha, the four-faced one) to all divine beings, humans, and animals. This one Consciousness (Caitanyam ekam) pervades all existence—past, present, and future. While our individual minds and experiences differ, creating the appearance of separate consciousnesses, the underlying awareness remains singular and undivided."
~Sarvapriyananda in 'Mahavakya'
*****
All this has consciousness as the giver of its reality. All is impelled by consciousness. Consciousness is the eye of the universe and consciousness is its end. Consciousness is Brahman.
~Lakṣaṇa Vākya - Prajñānam Brahma - Consciousness is Brahman. (Aitareya-upaniṣad. (3-1-3) – Ṛg-veda).
God, world and soul appear to have a reality in the beginning. As the fundamental stage, the Sadhana of the Jiva should begin from this level. The Upanishads speak of Isvara’s creation in various ways.
Prakriti which also goes by the name of Maya, is the material cause, and the Supreme Lord or the Mayin, the instrumental cause of creation: so says the Svetasvatara.
Atman alone was in the beginning, and it willed to create the many by a cosmic ideation; so says the Aitareya.
Brahman is truth, knowledge and infinity, and from it arose ether, air, fire, water, earth, the different bodies, and so on. And the variety of creation was effected by the primeval contemplation of the Divine Being to appear as the many: so says the Taittiriya.
In the beginning it was only pure Existence, and in it arose the idea to become manifold, and it created the luminous medium of fire, from which water and earth and other bodies came out as effects: so says the Chandogya.
As sparks emanate from fire, all the variety consisting of conscious and unconscious beings came out from the one Imperishable: so says the Mundaka.
In the beginning it was all unmanifested. By the will of the unmanifested Absolute, the one became the many names and forms, down to the universe animated by the Virat. Then by evolution appear the celestials, humans, and animals, the varied expressions of the Universal Purusha: so says the Brihadaranyaka.
~Krishnananda (edited) commentary on Pancadasi 4.2-9
Svetasvatara 4.10 (Pancadasi 4.2)
The Śvetāśvatara Upaniṣad says: ‘know Māyā as Prakṛti and Brahman associated with Māyā as the great Īśvara’ (who imparts existence and consciousness to it and guides it). It is He who creates the world. ~Pancadasi 4.2 (tr-Swahananda)
*****
māyāṁ tu prakṛtiṁ vidyān-māyinaṁ ca maheśvaram, tasyāvayavabhūtaistu vyāptaṁ sarvam-idaṁ jagat. (10)
10. Know that nature is surely māyā and the Lord of māyā is Maheśvara, the supreme Lord. This whole world is verily filled by His limbs. ~Svetasvatara 4.10 (tr-Tejomayananda)
*****
Māyā and prakṛti: Both are synonyms, however they have special connotations. Prakṛti is that power of the Lord which is capable of producing things (prakarṣeṇa kṛti yogyatvāt). It is the material cause and brings to mind the ever-changing aspect of creation.
Māyā refers more to the illusory aspect of creation and the power that deludes and eludes all. Māyā, like magic, makes everything appear without any real happening. That which is not, but appears to be there is called māyā (yā mā sā māyā). It makes the impossible possible (aghaṭita ghaṭanā paṭīyasī māyā). However māyā has two aspects – vidyā māyā – which creates the world and helps us gain knowledge and avidyā māyā – which deludes and binds.
Lord – the Māyāvī: God is the Master, the controller or the wielder of māyā or prakṛti. It is confusing when we hear that prakṛti creates the world and then again we are told that God creates the world. Who actually creates? We must understand that ‘Māyā presided over by God/Truth creates the world.’ By itself māyā can do nothing. ~commentary on Svetasvatara 4.10 by Tejomayananda
*****
Vidyāt, one should know; that prakytim, Nature, presented everywhere earlier as the material cause of the universe; is surely māyā, Māyā. The particle tu is for emphasis. Maheśvarah is He who is great (mahān) and also the Lord (īśvara). (Know) Him as māyinam, the Ruler of Māyā-who imparts substance, appear-ance, etc. to Māyā, and who is its impeller by virtue of being its basis. This portion is to be connected with the foregoing phrase, 'know surely'.
Through superimposition, idam, this; sarvam (jagat) whole (universe), earth etc.; is surely vyāptam, per-vaded, i.e. filled up; tasya avayava-bhūtaih, by what are His limbs, by the illusory limbs of the supreme God under discussion, which are analogous to the snake etc. imagined on such substrata as rope etc. The particle tu is for emphasis.
(The text now shows that the unchanging Entity, which is the source of Māyā and its effects, is the basis (of everything) through Its own power; that It is the cause of the origin of such effects as space etc.; and that Liberation follows from the knowledge of identity --as, 'I am Brahman' with that which in reality is Existence-Knowledge-Bliss and which is regarded as the substratum of all.)
~Shankara on Svetasvatara 4.10 (tr-Gambhirananda) [note there is some controversy whether the commentary is actually Shankara's]
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Śvetāśvatara Up. 4.10. Prakṛti is the material cause of the world, in the sense that names and forms which distinguish one thing from another and thereby create diversification are the creation of Māyā.
Maheśvara, the great Lord, is the efficient cause of the world because He guides Māyā in all her conjuring up of names and forms, and imparts the appearance of reality and consciousness to them and guides her throughout.
But be it noted that separately (and this separation is impossible except in absolute knowledge in superconsciousness where there is no trace of creation, and the memory thereof) they are neither the material cause nor the efficient cause. It is only in conjunction that they are both. In fact they are not two but one, functioning differently, though jointly.
~Swahananda commentary on Pancadasi 4.2
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Aitareya 1.1 (Pancadasi 4.3)
The Aitareya Upaniṣad says that before creation there was Ātman only, and He thought, ‘Let me create the world’, and then He created the world by His will (to create). ~Pancadasi 4.3 (tr-Swahananda)
Aitareya Up. 1.1 in the Rg Veda. This passage also attributes creation to Brahman. In this śloka Ātman has been used in the sense of Paramātman or Brahman; for before creation individual souls remained merged in the unmanifest. So they could not create. ~Swahananda commentary on Pancadasi 4.3
oṁ ātmā vā idameka evāgra āsīt, nānyat-kiñcana miṣat,
1. Om! In the beginning, this was but the absolute Self alone. There was nothing else whatsoever that winked. It thought, ‘Let Me create the worlds.’ ~Aitareya 1.1 (tr-Gambhirananda)
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Ātmā vai, the absolute (23) Self. The word ātmā, Self, is derived in the sense of comprehending, engulfing, or pervading, and by it is signified one that is the highest, omniscient, omnipotent, and devoid of all such worldly attributes as hunger; by nature eternal, pure, conscious, and free; birthless, undecaying, immortal, deathless, fearless, and without a second. Idam, this — all that has been referred to as this world, diversified through the differences of name, form, and action; āsīt, was; agre, in the beginning, before the creation of this world; ātmā ekaḥ eva, but the one Self. ~Shankara commentary on Aitareya 1.1 (tr-Gambhirananda)
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The same Self, or Brahman, which existed before the creation exists even now. Then why does the text use the past tense was? In reply we say that though Atman is the same after the creation as It was before, there is a slight difference. Before the creation, the universe, devoid of the differentiation of names and forms and completely identified with Atman, was designated by the name Atman alone and also was the object of the knowledge designated by the term Atman. In other words, there was then no such term as universe, nor any object denoted by that term. But after the creation, owing to the manifestation of names and forms, the same universe sometimes is known by many different names and also becomes the object of the knowledge denoted by those names and sometimes becomes known by the name Atman alone and becomes the object of the knowledge denoted by that name. This is the difference between the state prior to the creation and that after it. The past tense in the text, conveyed by the word was, has been used with this difference in view. ~Nikhilananda's commentary on Aitareya 1.1
Taittiriya 2.1.2 (Pancadasi 4.4-5)
4. The Taittiriya Upaniṣad says that from the Self or Brahman alone arose in succession the whole creation including ākāśa, (ether), air, fire, water, earth, vegetation, food and bodies.
5. The Taittiriya Upaniṣad says that desiring ‘I shall be many, so I shall create,’ the Lord meditated; and thus created the world. ~Pancadasi 4.4-5 (tr-Swahananda)
om brahmavidāpnoti param, tadeṣā’bhyuktā, satyaṁ jñānamanantaṁ brahma, yo veda nihitaṁ guhāyāṁ parame vyoman, so‘śnute sarvān kamān saha brahmaṇā vipaściteti. (2)
Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited: Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent ākāśa, realises all his desires along with omniscient Brahman. ~Taittiriya 2.1.1 (tr-Chinmayananda)
tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ, ākāśādvāyuḥ, vāyoragniḥ, agnerāpaḥ, adbhyaḥ pṛthivī, pṛthivyā oṣadhayaḥ, oṣadhībhyo‘nnam, annātpuruṣaḥ. (2)
From that (which is) this Ᾱtman, is space born; from ākāśa, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; and from food, man. ~Taittiriya 2.1.2 (tr-Chinmayananda)
so’kāmayata, bahu syāṁ prajāyeyeti, sa tapo’tapyata, sa tapastaptvā idagṁ sarvamasṛjata yadidaṁ kiñca, tatsṛṣṭvā tadevānuprāviśat, tadanupraviśya sacca tyaccābhavat, niruktaṁ cānirukataṁ ca, nilayanaṁ cānilayanaṁ ca vijñānaṁ cāvijñānaṁ ca, satyaṁ cānṛtaṁ ca satyamabhavat, yadidaṁ kiñca, tatsatyamityācakṣate, tadapyeṣa śloko bhavati. (3)
He desired, ‘I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. Having entered it, He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever that exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse.’ ~Taittiriya 2.6.3 (tr-Chinmayananda)
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It says satyaṁ jñānam anantam brahma (T.U. 2.1.1): Truth, knowledge, infinity is the Absolute. It was alone there. Suddenly, it willed. It became space. It became emptiness, the repository of further creation. Space became air, air became fire, fire became water, water became earth. Earth produced all the vegetables, plants, trees, etc.—the articles of diet for living beings; and the food that we eat became the substance of this physical body, which is verily constituted of the very food that we eat. This is the kind of creation that the Taittiriya Upanishad describes. It willed, and that will is called tapas. The universal concentration of Brahman Consciousness is the original tapas, whose heat manifested this world of five elements; thus the Taittiriya Upanishad tells us. ~Krishnananda commentary on Taittiriya 2.6.1-3
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From that Brahman which is identical with the Self, akasah, space; sambhutah, was created. Akasa means that which is possessed of the attribute of sound and provides space for all things that have forms. Akasat, from that space; vayuh, air-which has two attributes, being possessed of its own quality, touch, and the quality, sound, of its cause (akasa). The verb, `was created', is understood. Vdyoh, from that air; was created agnih, fire-which has three attributes, being possessed of its own quality, colour, and the two earlier ones (of its cause, air). Agneh, from fire; was produced, apah, water-with four attributes, being endowed with its own quality, taste, and the three earlier ones (of fire). Adbhyah, from water; was produced prthivi, earth-with five attributes, consisting of its own quality, smell, and the four earlier qualities (of its cause, water). Prthiaydh, from the earth; osadhayah, the herbs. Osadh:bhyah, from the herbs; annam, food. Annat, from food, transformed into human seed; (was created), purusah, the human being, possessed of the limbshead, hands, etc. Sah vai esah purusah, that human being, such as he is; annarasamayah, consists of the essence of food, is a transformation of the essence of food. ~Shankara commentary on Taittiriya 2.1.2 (tr-Gambhirananda
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Says the ṛṣi, ‘the Supreme, first desired – meaning, when a desire bumped up in that Ocean of Perfection (in It’s all-fullness, desire too is in It), It identified Itself with that desire and performed tapas. Concentrated and consistent thinking in the line of a desired object is tapas. These thoughts dynamise the desire and the individual – meaning, ‘the Supreme, identified with It’s desire’, struggles to create the necessary world in which It can fulfil It’s desire. Having created the world, He enters it, meaning, He comes to live in an intimate and immediate relationship with the world of objects so created’. Thus, concludes the ṛṣi, ‘the Supreme Himself became the entire world of experience in plurality!!’. ~Chinmayananda commentary on Taittiriya 2.6.3
Chandogya 6.2.1-4;6.3.1-2 (Pancadasi 4.6)
1. Sad eva, saumya, idam agra asid ekam evadvitiyam, tadd haika ahuh, asad evedam agra asid ekam evadvitiyam, tasmad asatah saj jayata.
6.2.1. ‘In the beginning, dear boy, this was Being alone, one only, without a second. Some say that, in the beginning, this was Non-being alone, one only, without a second. From that Non-being arose Being.’
2. Āruṇi said, ‘But how, indeed, dear boy, could it be so? How could Being arise from Non-being? In truth, dear boy, in the beginning (before creation), there was Being alone, one only, without a second.
3. ‘That Being willed, “May I become many, may I grow forth.” It created fire. That fire willed, “May I become many, may I grow forth.” It created water. Therefore whenever a man grieves or perspires, then it is from fire that water issues.
4. ‘That water willed, “May I become many, may I grow forth.” It created food11 Therefore, wherever it rains, abundant food grows there; it is from water that food for eating is produced.
6.3.1.Of the aforesaid beings there are only origins: those born from eggs, born from living beings, and born from sprouts.
2. ‘That deity willed,15 “Well, let me, entering into these three ofeities through this living self (Jīvātman),16 differentiate name and form. ~Chandogya Upanishad 6.2.1-4; 6.3.1-2 (tr-Swahananda)
4.6. The Chāndogya Upaniṣad says that before creation Brahman or the Self alone existed, and that His nature was pure existence. He desired to become manifold, and created all things including fire, water, food, and beings born of eggs and so forth. ~Pancadasi 4.6 (tr-Swahananda)
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Even now it is surely Existence. But now it stands qualified by name and form, and also as an object of the word and idea 'this'. Therefore it is termed as 'this'. But before creation, in the beginning, this was only an object of the word and idea 'Existence'. Hence it is emphasized that 'in the beginning this was Existence alone'. 'Without a second' means that It (Existence) has no second thing different from Itself. ~Shankara commentary (tr-Gambhirananda)
Mundaka 2.1.1 (Pancadasi 4.7)
7. The Muṇḍaka Upaniṣad says that just as sparks emanate from a blazing fire, so from immutable Brahman arose different animate and inanimate things.
Muṇḍaka Up. 2.1.1 in the Atharvaveda. The Jīva like the sparks is a part of Brahman from a lower point of view, for Brahman is partless. Jīva is identical with It. The illustration is for easy comprehension of a beginner. ~Pancadasi 4.7 (tr-Swahananda) & commentary
tadetat satyaṁ yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ, tathā’kṣarādvividhāḥ somya bhāvāḥ prajāyante tatra caivāpi yanti. (1)
1. This is the truth, as from the flaming fire thousands of sparks similar to its form (nature) issue forth; so from the Immortal (Brahman) O My beloved youth! Diverse (manifold) beings (jīvas) originate and they find their way back into it. ~Mundaka 2.1.1 (tr-Chinmayananda
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The spark example is excellent if one understands it properly. Otherwise, it can create all kinds of problems. Here, the example is not meant to show that the sparks come from the fire and go back into the fire, but it is to point out that one fire alone is in the form of many sparks due to many upādhis. The spark has some kind of upādhi-viśeṣa, attributes of a limited form. It is fire with a dimension of its own. With this conditioning, the fire is called a spark. Therefore, we use two different words, ‘spark’ and ‘fire’. The sparks are many, but all of them are one fire. That is the extent of the example here. ~Dayananda commentary on Mundaka 2.1.1
Bṛhadāraṇyaka 1.4.1 Pancadai 4.8-9
8. It is also said that before its manifestation the whole world existed in Brahman in a potential form; then, assuming name and form it came into being as Virāṭ.
Bṛhadāraṇyaka Up. 1.4.1 in the Vājasaneya branch of the Śukla-Yajurveda.
9. From Virāṭ came into being the ancient law-givers, human beings, cattle, asses, horses, goats, and so on, both male and female, down to the ants. Thus says the Bṛhadāraṇyaka Upaniṣad.
Bṛhadāraṇyaka Up. 1.4.4. The latency of the world in Brahman before creation does not mean its real existence. Such description is a concession to the beginner who cannot conceive the world or Avidyā to be causeless.
~Pancadai 4.8-9 (tr-Swahananda) & Swahananda commentary
1.4.1
In the beginning, this universe was verily the self (Virāj1) in the form of a person. He pondered and beheld nothing else but himself. He first said, ‘I am he’. Therefore he got the name ‘I’. Hence even now when any one is accosted, he first says, ‘It is I’, and then tells the other name that he has. Because he was the first (among the aspirants to the status of Prajāpati), and (before) this whole group consumed all evils,2 therefore he is called Puruṣa. He who knows thus verily consumes him who wishes to be (Prajāpati) in advance of him.
[1 Prajāpati, the universal being who attained his status on being purified by Vedic knowledge in his past life. When Prajāpati identifies himself with the sum total of subtle bodies in the universe, he is called Hiraṇyagarbha, and when he identifies himself with the sum total of gross bodies in the universe, he is called Virāj. 2 Ignorance and its offshoots, which thwarted his attainment of the position of Prajāpati. 3 Metaphorically speaking. He only beats the others in the race.]
~Bṛhadāraṇyaka 1.4.1
