God and Brahman

God is nature.

Spacetime appears in Brahman.

The universe appears in God

and God appears in Brahman.

Dakshinamurti 5 Grid

Deham, body, innocence (mother), creation, Dakshinamurti.

Pranam, breath of life, innocence (child), energy, Dakshinamurti.

Indriyāṇi, senses, world (blind), manifestation, Dakshinamurti.

Buddhi, intellect, world (demented), projection, Dakshinamurti.

Sunya, nonexistence, confusion (philosopher), delusion, Dakshinamurti.

Atman is Brahman is Turiyam

Atman is not exactly like a soul. It's not inside a person. The person appears inside it.

Similarly, the universe is appearing in Brahman, that great absolute godhead.

My real self is not the mind. Without the mind, there's deep sleep. Without consciousness, who am I?

Talking Dakshinamurti 5: Philosophies

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

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

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

Dakshinamurti 5 Grids

1.

Deham, body, innocence (mother), creation, Dakshinamurti.

Pranam, breath of life, innocence (child), energy, Dakshinamurti.

Indriyāṇi, senses, world (blind), manifestation, Dakshinamurti.

Buddhi, intellect, world (demented), projection, Dakshinamurti.

Sunya, nonexistence, confusion (philosopher), delusion, Dakshinamurti.

2.

Mother of creation 
Child of energy. 

Blind from manifestation.
Demented from projection. 

Philosopher of delusion.

All for Dakshinamurti.

Commentaries

Using good reasoning and analogies, we have proved that Self alone Is Real. But this conclusion does not concur with our own experience or the experience of a common man or a brilliant scientist. From the materialists (cārvākā-s) to the Madhyamikā Buddhists (śūnya vāda-s or emptiness theorists), over ages, everyone one has enquired into the nature of Reality, and each came up with a different conclusion and doctrine. ~Rao

Many are the philosophies of the self. Although they agree that there is the self, they differ widely over the question, what is the self. The materialists identify the self with the physical body. There are some who think that the senses constitute the self. The vitalists contend that the vital breath is the self. The subjective idealists resolve the self into a flux of momentary ideas. The nihilists say that the self is nothing. ~Mahadevan

The previous stanza removed the difficulty in understanding the declaration of Vedānta ‘Ᾱtman alone is the Reality’. This stanza meets the challenges of other schools of thought and their hypothesis on what is the ultimate Reality. It also gives an inkling of the correct method of contemplation that will help the seeker to arrive at the Reality behind the world of change. ~Chinmayananda

Shankaracharya uses terms such as “women, children, the blind, and the dull” as metaphors, not as literal criticisms. These are upamā (examples) symbolizing certain limitations of mind. In today’s world, such language could be misunderstood as being prejudiced, so it’s important to clarify that he is pointing to mental tendencies, not actual gender, age, or physical condition. in reality, many great women have been Vedantic masters from ancient times: Vak Ambhrini, Gargi, Maitreyi, and undoubtedly many others whose names were never recorded—partly because historically men wrote the texts and recorded debates. ~Sarvapriyananda

In fact, all of Vedanta is quite opposed to common thinking. Everything is opposite; nouns become adjectives, adjectives become nouns. You say golden chain, the truth is chainy gold. Really that is the truth because gold is the substantive. Chain is not a noun at all, naturally, because chain is only a form. It is only an adjective. It is an incidental attribute to gold, not even an adjective that is intrinsic. Therefore, you have to say chainy gold. All ultā (opposite), everything is ultā. You think you are mortal, you are not. You think you are duḥkhī, you are not. You think you are a kartā, you are not. You think you are a bhoktā, you are not. You think there is duality of subject and object, and that is not true. Everything is opposite. ~Dayananda

Translations

dehaṁ prāṇam-apīndriyāṇyapi calāṁ buddhiṁ ca śūnyaṁ viduḥ strī-bālāndha-jaḍopamāstvaham-iti bhrāntā bhṛśaṁ vādinaḥ, māyāśakti-vilāsa-kalpita-mahāvyāmoha-saṁhāriṇe tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (5) देहं – body; प्राणम् – prāṇa; अपि – also; इन्द्रियाणि – sense organs; अपि – also; चलां – ever-changing; बुद्धिं – intellect; च – and; शून्यं – void (non-existence); विदुः – consider; स्त्रीबालान्धजडोपमाः – intellectually innocent as a woman, a child, a blind or an idiot; तु – indeed; अहम् – I; इति – thus; भ्रान्ताः – deluded; भृशं – firmly; वादिनः – arguing; मायाशक्तिविलासकल्पितमहाव्यामोह-संहारिणे – He who removes all the terrible misconceptions created by the deluding play of māyā; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 

5. He who removes all the terrible misconceptions created by the deluding play of māyā, in those who are intellectually innocent, as a woman, a child, a blind or an idiot and who consider the Reality as their body, or their prāṇa, or their senses, or their ever-changing intellect, or as a mere void and through error (misconception) declare them to be the only Reality; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration. ~Chinmayananda

Those who contend that the Ego is the body, or the vitality, or the sense-organs, or the fickle Buddhi, or the void, they are verily on the same level with women and children, with the blind and the possessed: they are quite deluded. To Him who destroys the mighty delusion set up by the play of Mâyâ's power, to Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow! ~Sastri

They who know the 'I' as body, breath, senses the changing intellect, or the void, are deluded like women and children, and the blind and the stupid and talk much. To Him who destroys the great delusion posited by the sport of maya's power: to Him of the form of the Preceptor, the blessed Dakshinamurti may this obeisance be! ~Mahadevan

Some believe the highest expression of ‘I’ to be the body or the breath of life or the senses, the shifting intellect, or even nothingness but this is on the level of the feminine, a child, the blind or dull. I bow to that one who is the destroyer of the cause of this great loss of consciousness arising through mental doubt and confusion from the playful inventions of the power of the illusory force. To him in the blessed guru and in the representation of wisdom facing south, deep homahe. ~Denton

Line 1:deham (देहम्): The physical bodyprāṇam (प्राणम्): The vital life forceapi (अपि): Also / Evenindriyāṇyapi (इन्द्रियाण्यपि): And the senses (indriyāṇi + api)calām (चलाम्): Fickle / Restlessbuddhiṁ (बुद्धिम्): The intellectca (च): Andśūnyaṁ (शून्यम्): The void / Nothingnessviduḥ (विदुः): They know / Consider

Line 2:strī (स्त्री): Womenbāla (बाल): Childrenandha (अन्ध): The blindjaḍa (जड): The dull-witted / Idiotsupamāstu (उपमास्तु): Similar to / Comparable to (upamāḥ + tu)aham (अहम्): "I" (the Self)iti (इति): Thusbhrāntā (भ्रान्ता): Deluded / Confused onesbhṛśaṁ (भृशम्): Utterly / Deeplyvādinaḥ (वादिनः): Those who argue / Philosophers

Line 3:māyā (माया): Illusion / The cosmic power of creationśakti (शक्ति): Power / Energyvilāsa (विलास): Play / Manifestationkalpita (कल्पित): Created / Projectedmahā (महा): Greatvyāmoha (व्यामोह): Delusion / Ignorancesaṁhāriṇe (संहారిणे): Unto the destroyer of

Line 4:tasmai (तस्मै): Unto Himśrī-guru-mūrtaye (श्रीगुरूमूर्तये): The embodiment of the Gurunamaḥ (नमः): Salutationsidaṁ (इदम्): This (prostration)śrī-dakṣiṇāmūrtaye (श्रीदक्षिणामूर्तये): Unto Lord Dakshinamurthy (the manifestation of Shiva facing south)

~Google search

Transcreating Dakshinamurti with Introductions, Note on Authorship, Bibliography, and Links to Selected Translations & Commentaries

Nondual Medicine Wheel

By the time we're high out of Phoenix, there was silver snow falling on the tall saguaro like San Anselmo. And snowballs flying in the median of the interstate.

Sedona was the southern direction of my medicine wheel—where gods created out of sandstone tend to stick around for 300 million years before taking flight.

Then we drove as far north as we could. Grand Canyon stopped us. From there you can see through space and time and temple like the Atman you are.

Talking Dakshinamurti 4: Great Lamp

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

Awareness blazes outward via instruments of eyes and all the senses

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

Commentaries

The stanza opens with a beautiful picture, which explains the ‘theory of perception’ in Vedānta. The infinite Consciousness by Itself never illumines anything, inasmuch as, in the absolute Awareness there are no objects for It to illumine. Electricity itself has no incandescence; only when the current passes through the filament, it bursts out into its light manifestation. Similarly, when Consciousness functions in the intellect, then the ‘beam of light’ reflected by the intellect is the intelligence, by which we come to illumine the objects of the world outside. ~Chinmayananda

In the previous verse, Shankara established that the individual consciousness in our body is the same as the all-pervading Universal Consciousness. This is the truth declared by the mahāvākya tat tvam asi. Because the Consciousness referred to as ‘you’ (tvam) in the mahāvākya is already present in our body, we are able to say that the Consciousness in us is the same as ‘That’ (tat) Universal Consciousness. It is only with the help of the gross and the visible, we can infer the subtle and the invisible. If it were not so, our search for truth would be as baseless as trying to search for the snake that is no longer on the ground. ~Rao

The Kena Upanishad expresses this beautifully: “Pratibodha-viditaṃ matam”—“When pure Consciousness is recognized in every act of knowledge, that is true understanding.” Not in some special, exotic experience, but in the most ordinary acts of knowing, the extraordinary truth is always available. This is the profound teaching of the fourth verse. That Consciousness which shines through your senses right now as you read these words, that Awareness which knows these thoughts as they arise in your mind—that is Dakshinamurti, that is your guru, that is your own true Self. ~Sarvapriyananda

The source of light, both for the individual and the cosmos, is the Self. The individual is able to know objects because of the luminosity of the Self. The objective universe can be known because of the light of the Self. In self-consciousness, of the form 'I know', it is the Self that is Awareness. But for the basic Awareness, none can know and nothing can be known. It is true that this awareness is not evident at first. That is because it is hidden in avidyā, nescience, even as a lamp placed within a pot remains unseen. But it is not a hermetically sealed pot that contains the lamp; it has several holes through which the light of the lamp streams forth. Similarly, avidya is itself made manifest by the Self. There are many chinks in it which give it away. In the body-mind complex which is a product of avidya, for instance, there are avenues of knowledge. The sense-organs are not themselves the sources of knowledge. It is the Self that functions through them. Similarly, the objects of the world which are inert cannot become manifest by themselves. It is by the reflection of the Self's luminosity that they become manifest. ~Mahadevan

Translations

nānā-cchidra-ghaṭodara-sthita-mahādīpa-prabhā-bhāsvaraṁ jñānaṁ yasya tu cakṣurādikaraṇa-dvārā bahiḥ spandate, jānāmīti tameva bhāntam-anubhātyetat-samastaṁ jagat tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (4) नानाच्छिद्रघटोदरस्थितमहादीपप्रभाभास्वरं – (just like) the bright light of a great lamp placed in a pot having many holes; ज्ञानं – knowledge; यस्य – whose; तु – indeed; चक्षुरादिकरणद्वारा – through the eyes and other sense organs; बहिः – outside; स्पन्दते – flashes; जानामि – I know; इति – thus; तम् - Him; एव – only; भान्तम् – illumining; अनुभाति – after whose light, shining; एतत् – this; समस्तं – whole; जगत् – universe of objects; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 

4. He whose intelligence ‘flashes’ outside through the eyes and other sense organs, just like the bright light of a great lamp placed in a pot having many holes and after whose shining, this whole universe of objects shines; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration. ~Chinmayananda

All this world shines after Him alone shining in the consciousness "I know,"—after Him alone whose consciousness, luminous like the light of a mighty lamp standing in the bosom of a many-holed pot, moves outwards through the sense-organs such as the eye. To Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow! ~Sastri

To Him who is luminous like the light of a great lamp set in the belly of a pot with many holes: to Him whose knowledge moves outward through the eye and other organs: to Him, who shining as I know', all this entire universe shines after to Him of the form of the Preceptor, the blessed Dakshina-murti, may this obeisance be! ~Mahadevan

Obeisance to him, Śri Daksiņāmūrti, who is the Guru, whose consciousness is flowing out through the senses like the eyes etc., even as a powerful light kept within a pot full of holes (flowing out through the holes) following whom the resplendent One-this whole world is shining and thinks, 'I know.' ~Harshananda

To him alone who is inherent in the whole universe, shining by his presence, like a splendid great radiant lamp of knowledge as ‘I know’ standing in a mighty perforated jar and shining out through the holes as the eyes and so on; to him in the blessed guru and in the representation of wisdom facing south, deep homage. ~Denton

Line 1: nānā-cchidra-ghaṭodara-sthita-mahādīpa-prabhā-bhāsvaraṁ

nānā (नाना): Many; various.chidra (छिद्र): Holes; perforations.ghaṭa (घट): Pot; pitcher.udara (उदर): Inside; belly; interior.sthita (स्थित): Seated; placed; staying.mahā-dīpa (महादीप): Great lamp; powerful light.prabhā (प्रभा): Luster; rays; radiance.bhāsvaram (भास्वरम्): Shining; brilliant; illuminating.

Line Meaning: Shining like the radiance of a great lamp placed inside a pot that has many holes.

Line 2: jñānaṁ yasya tu cakṣurādikaraṇa-dvārā bahiḥ spandate

jñānam (ज्ञानं): Knowledge; consciousness; awareness.yasya (यस्य): Whose; of whom.tu (तु): Indeed; verily.cakṣuḥ-ādi (चक्षुरादि): The eyes and other senses (ears, nose, skin, tongue).karaṇa (करण): Instruments; organs of perception.dvārā (द्वारा): Through; by means of; via openings.bahiḥ (बहिः): Outward; outside.spandate (स्पन्दते): Streams forth; vibrates; emanates.

Line Meaning: Whose consciousness indeed streams outward through the eyes and other sense organs.

Line 3: jānāmīti tameva bhāntam-anubhātyetat-samastaṁ jagat

jānāmi (जानामि): "I know."iti (इति): Thus; in this manner.tam (तम्): Him (the Supreme Consciousness).eva (एव): Alone; only.bhāntam (भान्तम्): Shining; luminous.anubhāti (अनुभाति): Shines after; reflects; illuminates because of.etat (एतत्): This.samastam (समस्तं): Entire; whole.jagat (जगत्): Universe; world.

Line Meaning: When a person says "I know," they are reflecting Him; the entire universe only shines because it reflects His primary light.

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

tasmai (तस्मै): To him; to that.śrī-guru-mūrtaye (श्रीगुरुमूर्तये): To the personification of the sacred teacher.namaḥ (नमः): Salutations; prostrations; bowing down.idam (इदं): This (offering).śrī-dakṣiṇāmūrtaye (श्रीदक्षिणामूर्तये): To the Lord facing south (Lord Dakshinamurti).

Line Meaning: Salutations to that auspicious guru, who is the embodiment of the divine Lord Dakshinamurti.

~Google search word by word meaning

Transcreating Dakshinamurti with Introductions, Note on Authorship, Bibliography, and Links to Selected Translations & Commentaries

The Lamp of Awareness

The reflected consciousness of attention is ordinary awareness for most

and not that real awareness which witnesses even the state of deep sleep when the mind is turned off. 

Thus this actual awareness is not ordinary so to speak but neither is it extraordinary. It's a natural lamp.

This Subtle Universe

Although Atman is universally present in the material world of Maya without any distinction at all, 

Its presence is felt in different degrees due to the varying subtleties of the medium through which It manifests.

Bedrock is least subtle. Gods are grown from the subtlest of all. And people are subtle and really somewhat not.

Talking Dakshinamurti 3: Tattvamasi

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

pervading this illusory material world with the Vedic affirmation of tattvamasi 

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

Commentaries

In this verse we will conclude something that started in the first verse. We will move from analysis of “who am I” or “what am I” (verse number 1), and “what is all this universe” (verse number 2), to “what I am and what this is, is one and the same thing. “Tat Tvam Asi”—“That Thou Art,” the great identity. ~Sarvapriyananda

So far, in the earlier two verses, we had a thorough discussion upon the nature of the individual (jīvātmā) and of the Supreme (Paramātmā). The opening verse described the term ‘thou’ in the great statement of the Veda ‘That thou art’.1 In the second stanza, the indicative meaning of the term ‘That’ was exhaustively explained as the great Reality, from which the entire creation has sprung into manifestation, just as a tree springs up from the embryo of the seed. Now this stanza vividly brings home to us the oneness between the indicative meaning of ‘That’ and ‘thou’. In the great statement, mahāvākya, this oneness is declared by the term ‘asi’. We had already suggested in the earlier stanzas the assertion of Vedānta that ‘Existence’ (Sat) and the ‘light of Consciousness’ (sphuraṇa) are both, the expressions of the Infinite. This idea has been fully described in the following stanza. ~Chinmayananda

Consciousness is the cause and the world we perceive is the effect. The attributes of a cause pervade the effect. Therefore, the world cannot be different from the Consciousness. What are the attributes of the Consciousness that we see in the world? Shankara answers this question in this verse. Consciousness is the spark of “I Am” awareness (sphuraṇa), the awareness of our own beingness or existence. Existence is sat and Awareness is cit. There can be no sat without cit, and no cit without sat. “I” must exist to be aware and “I” must be aware to know I exist. Existence-Awareness, sat-cit, are inseparable. Hence, Shankar uses a single phrase sadātmākam (Existence-Consciousness) to indicate the Oneness of the two aspects of Consciousness. ~Rao

The supreme Lord, assuming the form of the Guru, imparts to the disciple the meaning of the maha-vakya: tat tvam asi' (that thou art). The primary meaning of the word that' is the omniscient, omnipotent God who is the cause of the universe. The primary meaning of the word 'thou' is the soul endowed with a psycho-physical organism. The two words in the text are put in apposition with each other and so the text teaches the non-difference of the that' and the thou'. This, however, would be intelligible only when the adjuncts such as the causality of the universe and limitation by a psycho-physical organism are left out, and the basic pure consicousness alone is understood. Thus the teaching of the maha-vakya is that the Self is all. ~Mahadevan

Translations

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 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!

Sarvapriyanada 3

“To him in the effulgent form facing the south, Shiva, whose light, which is existence itself, shines forth entering the objects which are almost non-existent. To him incarnate in the guru who instructs the disciples in the Vedic text ‘thou art that.’ To him who being realized there will be no more return to the ocean of saṃsāra. To him, Shiva, be this salutation.”

Sastri 3

To Him in the Effulgent Form Facing the South, whose light, which is Existence itself, shines forth entering the objects which are almost non-existent,—to Him incarnate in the Guru who instructs the disciples in the Vedic text "That thou art;"—to Him who being realized there will be no more return to the ocean of samsâra, to Him (Siva) be this bow!

Denton 3

To him by whose luminosity (this universe) shines forth as existing in the form of unreal objects before the eyes, who having recourse to the words of the Veda ‘thou art that’ causes people to awaken so that they may realize and never again fall into the ocean of life that is the cycle of transmigratory existence. To that blessed guru in the form of śrīdakṣiṇamūrti this profound venerarion.

Transcreating Dakshinamurti with Introductions, Note on Authorship, Bibliography, and Links to Selected Translations & Commentaries

four things

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?

It's Julian Time

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.

21st Century In Memoriam

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.

Brahman, Kutastha, & Chidabhasa

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.

Talking Dakshinamurti 2: The Magician

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.

Commentaries

Advaita Vedānta is not satisfied with any of the above mentioned views. The variegated and intelligently ordered universe cannot be the result of chance. Even to say that it is the result of chance is to accept causation. The world cannot be self-caused, because the world itself is inert, and one and the same thing cannot be both the agent and the patient of a process. Neither the elements nor the atoms, nor Prakrti can account for the universe; for they are all non-intelligent. God cannot be merely the efficient cause, for, if He were to shape the universe out of some stuff which is external to Him, He would become conditioned thereby. Nor can the universe be considered a transformation of God; for a God that changes cannot be immutable. So, Advaita concludes that the universe is an illusory appearance (vivarta) of the absolute spirit. The world is a play of maya (maya-vilāsa). That is why Sankara, in the present verse, compares God to the magician and the yogin. In the illusions created by these, nothing really happens. It is this truth that Guru Dakşiņāmūrti teaches. ~Mahadevan

The stanza opens with an example of the embryo in the seed and reinforces it with the example of the juggler and the yogī. This is a deliberate act to avoid misunderstanding. In the case of the seed, when the tree emerges, the seed is destroyed. A student might understand that the supreme Existence has exhausted Itself now, because It has become the world of plurality. To remove this idea of modification (pariṇāma), the example of the magician and the illustration of the yogī’s creation are suggested in the same stanza along with the example of the tree remaining unmanifest in the seed. ~Chinmayananda

The Advaitic position represents a variation of satkāryavāda, positioned between the two theories. The Advaitin agrees with the satkārya vādin that the effect emerges from the cause and pre-exists within it. However, the asatkārya vādin is also correct in observing that change and changelessness cannot be reconciled. Therefore, the Advaitin maintains that the effect does emerge from the cause, but not through transformation or change. Instead, the cause remains as the cause and appears as the effect. Brahman, the ultimate cause, the first cause, remains as Brahman without changing while appearing as this changing universe. ~Sarvapriyananda

Translations

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!

Transcreating Dakshinamurti with Introductions, Note on Authorship, Bibliography, and Links to Selected Translations & Commentaries

Krishnananda on Individual Consciousness (Commentary on Pancadasi Ch-8 The Lamp of Kutastha)

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)

Basho was Here 2007

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 Know

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.

Notes on a Mahavakya

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.

Talking Dakshinamurti 1: The Mirror

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.

Commentaries

One of the forms in which Lord Siva is pictured is that of the youthful world-teacher seated beneath the sacred fig-tree, facing South, and teaching elderly disciples through silence. The significance of this form is the supreme identity of God (Iśvara), Teacher (Guru), and Self (Atman). It is the same Self that appears as God and as the soul, as the teacher and as the taught. 

In the first verse, it is shown that the South-facing Siva, the supreme Lord who is the Self, is the substrate of the entire universe. The manifold universe consisting of the elements and the elementals exists in one's Self. The Self is one; the world is manifold. The Self is unchanging; the world is subject of ceaseless change. The Self is infinite; the world consists of finite entities. The Self is pure; the world is full of impurities. How can the former be the substrate of the latter? This is explained with the help of an example. The world appears in the Self like the city with its streets and buildings, market-places and business-houses, tanks and towers, vehicles and living beings in a clear, unsoiled mirror. The mirrored city is not real; and yet it appears in the mirror.

An example for the appearance, outside, of what is within is dream-experience. The dream-world is what is superimposed on the Self which is the witness; yet it appears as if outside the Self. Similarly in the state of waking, one sees the world which is superim-posed on one's Self, as if it exists outside. Because of the superimposition of identity with the body, etc., which are superimposed on the Self, one sees the world as if it exists outside. No relation of the world which is inert, such as conjunction and inhe-rence, is possible with the Self which is consciousness. If it were not for superimposition on the self-lumi-nous Self, the world would not even be manifest. Therefore, the world is only a superimposition on the Self.

~Mahadevan

This opening stanza can be considered as containing the invocation of the Supreme by the author, in all devotion, for the successful culmination of his great work. It considers the south-faced Lord2 as none other than the manifested form of the Infinite. The objects of the world, in fact, exist and play about only in the observer’s mind and yet, due to māyā, they are seen, as though outside, just as the reflection of oneself in a mirror.

The example is used to emphasise that the reflected image has no reality apart from the object reflected. Though the reflected image is of the same form as the object reflected, there is a lateral inversion of details in the reflection. The right side of the onlooker will be seen as the left side of his own reflection. Thus, sitting in front of a mirror, if you write with a pencil in your right hand, the reflection will look as though it is writing with the left hand. This ‘lateral inversion’ in our personality is that which causes confusions and sorrows of life, called the saṁsāra. The supreme Existence-Knowledge-Bliss (Sat-Cit-Ᾱnanda), when It gets reflected in the mind, is expressed as the world – non-existent, inert and sorrowful.

~Chinmayananda

This vast universe with its countless objects, moving and unmoving entities, manifests externally as the objects we see and internally as feelings, perceptions, and emotions. In this first verse, Shankara inquiries into the nature of the world (jagat), the nature of the Creator (Iśvara), and the individual (jīvā) who feels helplessly trapped between the world and the Creator.

Shankara focuses on jagat (world) in the very first stanza because jagat is distinctly visible and ever present, while Iśvara and jīvā are not visibly present. From what is present and visible, the invisible and the absent can be inferred.

~Rao

Shankaracharya presents this scenario to explain four key principles...the first principle: wherever a reflection exists, regardless of its nature, the mirror must be present. No reflection can exist without the mirror. Second, examining the mirror’s contents—buildings, roads, parks, skyline, vehicles, people—we discover that actually no such entities exist within the mirror...The mirror is real (satyam); the city is an appearance (mithyā). Third, nothing within the reflected city can affect the mirror...No element of the reflection influences the mirror. The mirror stands unattached (asaṅga) to the reflection...The fourth point—crucial and subtle—is that the mirror is non-dual with respect to the city. Although the reflected city contains countless variety of elements, if we count only the mirror, nothing exists but the mirror. This leads to the central teaching of the entire Dakshinamurti Stotram and Advaita Vedanta: The city, with its thousand or million different features, is not a second reality, separate from the mirror. Considering only the mirror, there is only one reality, though it appears manifold. This is called advaitam. ~Sarvapriyananda

Translations

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!

trans of 1a

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

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

Transcreating Dakshinamurti with Introductions, Note on Authorship, Bibliography, and Links to Selected Translations & Commentaries

Transcreating Dakshinamurti (work in progress)

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!

Three Duets

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.

Springtime Fireworks in 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!

Consciousness Only Knows

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

Consciousness Is

Your very consciousness is

the ground called brahman

or that basic awareness

in which every thought

between heaven and

earth appears.

Reflexive Coyote

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.

The Doer: Talks on Pancadasi 7:194-236

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 Jivanmukti Creed (radical edit of Pancadasi 7:252-295)

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)

Doer & Enjoyer (Pancadasi 7:194-236)

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.

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.

Everyday Nonduality

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.

Pancadasi Complete Translations for Kindle and Print

"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.

https://amzn.to/42qlzzp

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).

https://amzn.to/3QVU9iw

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.

Light: Talks on Pancadasi 7:91-93

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.

To Knowing: Talks on Pancadasi P7:31-44

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.

Only Ignorance

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.

Transcendental Merrimack River Spring

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 of Enlightenment (P7:28-47)

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

From Slop to Buddha

As buddhi (intellect) reflects

buddha (intelligence),

slop (artificial intellect) reflects

mind (artificial intelligence).

As buddhi reflects buddha,

slop reflects mind.

Revelation Peak

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.

On Duality and Nonduality

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

Experiencing Nonduality (Pancadasi 6:246-256)

Maya Mahavakya

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

Knowledge of Reality is Essential (P6: 281-8)

Knowledge of Reality is Essential (P6: 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.

Experiencing Nonduality (Pancadasi 6:246-256)

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)