Saturday, May 4, 2024

Drg Drsya Viveka 20 Trans/Notes


It exists, it’s known, it’s dear, it has a name, and form. Thus are the five aspects. The first three belong to reality. The nature of the world are in the latter two.


Asti bhāti priyam rūpam nāma cetyaṁśa- pañcakam, ādyatrayam brahma-rūpaṁ jagad-rūpam tato dvayam.

अस्ति – (it) is; भाति (it) shines; प्रियम् – (it is) dear; रूपम् – form; नाम name; च – and; इति अंश- पञ्चकम् – thus (are) the five aspects (of every entity); आद्य-त्रयम् the first three (are); ब्रह्मरूपम् the nature of Reality; जगत् रूपम् – the nature of the world; ततः – the latter; द्वयम् – two (are)

Every entity has five aspects It is, it shines, it is dear, its name, and its form. The first three belong to Reality and the latter two to the world.


अस्ति (it) exists भाति (it) shines (becomes cognizable) प्रियं (it is) dear रूपं form नाम name च इति अंशपञ्चकं all these five aspects (char- acterize every entity) आद्यत्रयं the first three (are) ब्रह्मरूपं characteristics of Brahman ततः the next द्वयं two जगद्रूपं characteristics of the universe.

Every entity has five characteristics, viz. existence, cognizability, (1) attractive- ness, form, and name. Of these, the first three belong (2) to Brahman and the next (3) two to the world.


“It is, it shines, it is dear, it has form, and a name” – are the five aspects (of every entity). The first three belong to Reality; The latter two belong to the World.



Existence-Consciousness-Bliss is the Nature of the Self and every object of the world. Reality manifests as ‘is’ ness, awareness and dearness in objects. Every object also has a name and form which keeps changing and perishing. Objects like the earth, sun and other stars seem to live forever, but they too, are conditioned by time and space. Reality is the only changeless substratum over which the changing world is superimposed. The ‘is’ ness, awareness and dearness of an object belong to the Seer and not the seen. The name and form constitute māyā.


It was said that through enquiry the seeker differentiates between what is Brahman and what is creation. The differentiation is an intellectual process because they can be never separated. The objects can be physically separated from each other because they are limited. But Brahman being limitless cannot be physically separated from the objects. Existence and consciousness being all-pervading cannot be physically separated from the world. Only intellectual separation is possible and actually intellectual separation alone is enough. At the objective level pure existence cannot be seen separately. At the subjective level, I cannot physically separate consciousness from the three bodies. In the waking state, the gross body continues, in the dream state, the dream body continues, in the deep sleep state and even in the samādhi state, the causal body continues. I am never going to experience pure consciousness, but it is only in terms of discriminative understanding that the differentiation is done. How is that discrimination done? The author presents the method of discrimination in this verse. This is a very oft-quoted verse. We are experiencing five factors outside. All our experiences have five components. Three of those components belong to Brahman and two belong to the creation. Three are factual and two are material. Thus all our experiences are mixed.


Oak, Satcitananda, Oakananda

The world is made of five ingredients, of which these are the foundational three: that which exists, that which is knowable, and that which is lovable, either in its presence or its absence.

These first three correspond to Existence, Consciousness, Bliss, which are present in all deities, creatures, and humans. The other two are name and form, namarupa, which differs with every entity.

Rather than stopping at visible names and forms, see Satcitananda as the essence of all. Consider an oak tree not as Oak but as Oak-satcitananda or Oakananda for short. What’s good for the monk is good for the mighty oak.


Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

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