Saturday, April 27, 2024

Drg Drsya Viveka 15 Trans/Notes

DDV 15

The distinction between the seer and the seen within, and between reality and creation without, is veiled by the other power, and is the cause of samsara.


Antar-dṛgdṛśyayor-bhedaṁ bahiśca brahma-sargayoḥ, āvṛṇotyaparā śaktiḥ sā saṁsārasya kāraṇam.

अन्तः – within; दृक्-दृश्ययोः भेदम् – the distinction between the Seer and the seen; बहिः – outside; च – and; ब्रह्म-सर्गयोः (भेदम्) – (the distinction) between Reality and the creation; आवृणोति – veils; अपरा – other; शक्तिः – power; सा – it; संसारस्य – of saṁsāra; कारणम् – (is) the cause

The other power (veiling power of māyā) veils the distinction between the Seer and the seen within, and the Reality and the creation outside. It is the cause of saṁsāra.


अपरा शक्तिः the other power (of māyā) अन्तः within दृक्-दृश्ययोः भेदं the distinction be- tween the seer and seen (objects) बहि: out- side च also ब्रह्मसर्गयोः (भेदं) (the distinction) between Brahman and the created universe आवृणोति conceals सा this power संसारस्य of the phenomenal universe कारणं cause (भवति is).

The other (1) power (of māyā) con- ceals the distinction between the perceiver (2) and the perceived objects, (3) which are cognized within the body, as well as the distinction between Brahman (4) and the phenomenal (5) universe, which is perceived outside (one’s own body). This_(6) power (शक्ति) is the cause of the phenomenal uni- verse.


The distinctions of Seer and seen within,

and of the Reality and Creation outside,

are veiled by the other power, (the Veiling Power).

This is the very cause of Samsara (worldly bondage).



The veiling power does not hide the individual in its entirety. One knows that one is; only one does not know who one is, so one takes the body to be oneself. On thinking a little, one admits the possibility of a Self other than the body, both real and co-existing. Further enquiry shows that the Self is the Witness Consciousness and that the body is inert. The Self is real and the body an illusion. In the state of knowledge, one realises that the Self alone is. The same applies whilst analysing the world of names and forms. When completely under the influence of the veiling power, man says that the world alone exists, and that there is no God or Reality. The world is real as experienced by him. At some stage, it dawns upon him that the world should logically have a cause. If the world exists, God too must exist. He feels that both the world and God are real. When by the Guru’s grace, he reflects deeper, he understands that the names and forms are a mere superimposition on the Reality.


Though it is a custom with the Vedān- tic writers to describe the veiling power (āvaraņa śakti) as preceding the projecting power (viksepa śakti), the author of this treatise makes a departure. Strictly speak- ing, the avaraņa śakti cannot be said to pre- cede the viksepa śakti or vice versa. For, the effects of both are seen simultaneously. One cannot be conceived of without the other.


In these verses beginning from the 13th verse up to the 21st verse, the author is talking about the cause of saṃsāra and also its remedy. As a part of this discussion, he introduced the āvaraṇa-śakti and vikṣepa-śakti of māyā. Vikṣepa-śakti is responsible for the creation of this world and āvaraṇa-śakti is responsible for covering the difference between satyaṃ and mithyā. This covering takes place at two places. Satya-mithyā mixture is present at the individual level and at the external world level also. Because of āvaraṇa-śakti, the individual is unable to differentiate satyaṃ from mithyā. Āvaraṇa-śakti starts operating only after the arrival of the individual and not at the start of the creation. To understand this, our own dream is a good example. The dream has two powers, vikṣepa-śakti and āvaraṇa-śakti. When we go to sleep, vikṣepa-śakti takes over and an internal world is generated. Once the waker, when going to sleep, enters the dream world as the dream individual operating the dream body and experiencing the dream universe, the āvaraṇa-śakti starts operating and the dream individual does not know the dream as dream and the dream becomes a problem. If the āvaraṇa-śakti was not operating, the dreamer will have total knowledge and control of the dream, enjoy it and end the dream at will by waking up. Similarly for the waker individual also, the āvaraṇa-śakti covers the truth regarding what is satyaṃ and what is mithyā and is the cause of saṃsāra.


Maya veils Atman on the inside and Brahman on the outside.

How can you know Atman is Brahman when you don’t even know a single side of that equation?

Not only don’t you know your true self, you don’t even know there’s a nondual godhead.

Creation is the name you give to Brahman, while Atman is any Tom, Dawn, or sorry Samsari.

But all names are etched into the substrate of consciousness. All forms are built upon the foundation of existence.

Consciousness is Existence as Atman is Brahman. That’s Satcitananda.


Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

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