Monday, April 29, 2024

Drg Drsya Viveka 17 Trans/Notes

DDV 17

The nature of individual consciousness appears in the witness due to superimposition. But when the veiling is destroyed, the difference is revealed and that notion disappears.


Asya jīvatvamāropāt sāksinyapyavabhāsate,

Āvṛtau tu vinaștāyāṁ bhede bhāte’payāti tat.

अस्य of this (empirical Self); जीवत्वम् jīvahood (finitude); आरोपात् due to superimposition; साक्षिणि in the Witness; अपि also; अवभासते appears; आवृतौ veiling; तु – but; विनष्टायाम् – destroyed; भेदे the difference; भाते – having become clear; goes away; तत् – that (notion of अपयाति finitude)

The jīvahood (finitude) of the jīva (individual) appears in the Witness also due to superimposition. But when the veiling is destroyed, the difference becomes clear and that (notion of finitude) goes away.


अस्य of this (the empirical self) जीवत्वं the nature of a jīva आरोपात् through superimposition साक्षिणि in this Sākşin अपि also अवभासते appears आवृतौ of the veiling power तु but विनठायां by the annihilation भेदे the difference भाते having become clear तत् that (the idea of being jīva) अपयाति disappears.

The character of an embodied self appears through false superimposition (1) in the Sākşin (2) also (3). With the disappearance of the veiling power, the distinction_(4) (between the seer and the object) becomes clear and with it the jīva char- acter of the Sākşin (Witness) disappears. (5)


The Jeevahood of the Jeeva, due to superimposition

actually appears transferred onto the Witnessing Self.

But when the veiling is destroyed (by knowledge),

The difference is revealed and the false notion removed.



We should first ask the question, ‘Who is bound?’ The one who is bound alone seeks Liberation. For example, a convict behind bars alone wants to escape and not the guard, even though both of them stay within the prison premises. The Self need not and cannot be liberated (since it is ever liberated and infinite). Space cannot be freed from spatial bondage since it is all- pervading. Also, who would liberate the Self (since other than the Self, everything is non- existent). The gross body and the thoughts of the subtle body by themselves are inert. The inert does not know bondage or Liberation. The Self and the not-Self neither need, nor seek Liberation.

The individual jīva due to its Identification with the body is finite and Bound. This finitude is superimposed on the Infinite Self. Hence the suffering of man.

The Individual jīva is finite and bound. On enquiry, ‘For whom is the bondage?’ the jīvahood (finitude) ends. This is Liberation or the destruction of the veiling.

The individual jīva does not remain to say he is liberated since he never did exist. The bondage was imaginary and so also the notion of Liberation. The Self is ever free.


Because of the ignorance of the fact that I am the sākṣī and the mind is an object different from me, I identify with the mind as though I am the mind and I am the body. How do I know that I am committing this mistake? Whenever the body has some problem I never say that the body has the problem but I say that I have the problem. Whenever the mind has any disturbance, I do not say that the mind is disturbed but I say that I am disturbed. This total identification leads to the status of a saṁsārī. The saṃsāra problem of the body-mind complex is wrongly superimposed on me the sākṣī even though I do not have those problems. This is called dharma-adhyāsa, transference of the properties of one object on to another object. The example given is the colorless crystal and a red flower. When the colorless crystal and the red flower are in close proximity, the red color of the flower is falsely transferred to the crystal and the crystal appears red. There is no solving the problems but only dissolving the problems by understanding. This is Vedānta.


The Fresh Breeze of Knowledge

Ignorance appears in the seer as a superimposition, like a mirage in the desert or the snake in a rope, thanks to the veiling power of Maya.

As the veil of ignorance is removed by the fresh breeze of knowledge, the dissimilarity between the mask and the original face is revealed, dissolving and disappearing all such notions.

Hear the truth (sravana). Contemplate, meditate, ratify and confirm (manana). Affirm (nididhyasana) as to make firm that confirmation. And reaffirm each day.


Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

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