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.

~A

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.

~T

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)

~N

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.

~S

Notes

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.

~T

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.

~P

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.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 16 Trans/Notes

DDV 16

In immediate proximity to the witness, the subtle body, identifying with the gross body, shines—and due to that encounter with reflected consciousness becomes the empirical individual self.

~A

Sākṣiṇaḥ purato bhāti lingam dehena samyutam,

Citicchāyā-samāveśāt jīvaḥ syād vyāvahārikah.

साक्षिणः – of the Witness (and); पुरतः – in close proximity; भाति – shines; लिङ्गम् – the subtle body; देहेन – with the (gross) body; संयुतम् – identified; चितिः छाया समावेशात्- due to the influence of the reflection of Consciousness; जीवः – individual or embodied Self; स्यात् and becomes; व्यावहारिकः – the empirical

The subtle body in close proximity to the Witness and identified with the gross body, due to the influence of the reflection of Consciousness, shines and becomes the individual or the empirical embodied Self.

~T

साक्षिणः of the Witness पुरतः in immediate proximity लिङ्ग the subtle body देहेन with the (physical) body संयुतं related भाति shines. (That subtle body) चितिच्छाया समावेशात् on ac- count of its being affected by the reflection of Consciousness व्यावहारिकः empirical जीव: em- bodied self स्यात् becomes.

The subtle body (lingam) which ex- ists in close proximity to the Witness (Sākşin) identifying itself with the gross body becomes the embodied empirical_(1) self, on account of its being affected by the reflection of Consciousness.

~N

Due to its proximity to the Witness, sentiency is

imparted to both the subtle and gross body.

Due to the influence of reflected Consciousness,

The Jeeva is taken as the empirical embodied self.

~S

Notes

Let us introduce ourselves as we are today, in the light of Vedanta. The Seer is the Witness-Consciousness and the subtle body, gross body and the objects of the world are the seen. The subtle body alone can reflect Consciousness, hence it is said to be in close proximity to the Self. The reflection of Consciousness (cit-chāyā) does not belong to either the Witness or the subtle body. The subtle body identifies with the reflection of Consciousness, giving rise to a sentient thought. The sentient thought, in turn, identifies with the gross body, and enlivens it. This whole entity is Mr. Vyāvahārīka jīva, the one who transacts with the world. In short, the empirical embodied individual is Witness + reflection of Consciousness + subtle body + gross body. All these factors are essential for a jīva to transact in the world. Without the Witness, nothing would exist (since the Witness is of the nature of Existence). The reflection of Consciousness alone gives sentiency to thoughts. The subtle body experiences the world, and the gross body is the counter from which all transactions take place.

~T

Here the author explains the cause of saṃsāra due to two mistakes, one at the internal subjective level and the other at the external objective level. At the internal level, if I know that I am sākṣī, I will never require support from anyone because I will know that I am ever secure and full. When I do not know this fact, I make a self-misjudgment. First, I make the mistake that I require support. Second, I think that I am going to get that support from the world and so I seek support from the perishable people, possessions, power, etc. The first mistake is the subjective mistake and the second is the objective mistake and this leads to saṃsāra. The author is explaining this in a technical language.

~P

A Subtle Body Is Born Unto Maya

A subtle body of organic chemicals and functional compounds is born unto Maya.

And after evolving from its original material ignorance to this particular subtlety, it has grown ethereal enough to be touched by the Supreme Witness.

The sentience Its inertness now receives spreads like wildfire reaching the outer limits of the material body to which it is still connected.

As if lightning has struck this subtlety, it is transformed into mind, memory, intellect, and ego identifying with the newly sentient physical body.

This encounter with reflected consciousness has created this monster of individual consciousness currently living in samsara.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Transcreating Drg Drsya Viveka (wip)

A. Three Seers

1 Seen and Seer

Forms are the seen and the eye is the seer. And as that eye in turn is seen, the seer is the mind. And as thoughts of the mind are seen, the Witness is the one seer and never the seen.

2 The Eye as Seer

Blue, yellow, physical, subtle, short, long, and other such differences, the forms are various and many. But the eye sees them all remaining as one and the same.

3 The Mind as Seer

Blindness, dullness, and acuteness are some of the characteristics of an eye. And the mind in unity recognizes all of these. Also, the same in the case of ears, skin, etc.

4 Consciousness as Seer

Desire, determination and doubt, faith and faithlessness, perseverance and its opposite, humility, understanding, fear, and more is illuminated by unchanging consciousness.

5 Self-shining Consciousness

Neither rising nor setting, Consciousness does not increase nor disintegrate, but is self-shining, illuminating all without any support.

B. Reflection of Consciousness

6 The reflection of consciousness

Because of the reflection of consciousness within, the intellect appears to be conscious. This understanding is of two kinds. One is called ego and the other, the inner instrument of the mind.

7 Identification like a heated iron ball

Of the reflection of consciousness and the ego, there is an identity like that of a heated iron ball. It’s further said that ego in turn identifies with the body causing it to attain consciousness too.

8 Three identifications of ego

The ego identifies with the reflection of consciousness, the body, and also the witness. The first is natural, the second is due to karma, and the third is born of ignorance.

9 Identifications disappearing

Between the mutually related reflection of consciousness and ego, annihilation is not possible. But through the exhaustion of karma and direct realization, the other two respectively disappear.

10 Three states of ego

In the dissolution of the ego during deep sleep, the body also becomes unconscious. The half manifestation of ego is the dream state. The full manifestation of ego is the waking state.

11 Dreaming and waking states

Thought modifications of the inner mind identifying with the reflection of consciousness project various ideas in the dream state, and in the waking state imagines objects outside with the senses.

12 Subtle body

The subtle body is the material cause of ego and mind. It is one and insentient in nature. It is born, cycles through its three states for a time, and dies.

Maya

13 Powers of Maya

The two powers of Maya obviously are those of projecting and veiling. The projecting power creates all the world from the subtle body to the totality of the material universe.

14 Creation like waves in an ocean

Creation is the name of that form of Brahman in the reality of Existence Consciousness Bliss, as in the ocean there are waves which are like the manifestation of all names and forms.

15 The cause of samsara

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.

16 Becoming the empirical self

In immediate proximity to the witness, the subtle body, identifying with the gross body, shines—and due to that encounter with reflected consciousness becomes the empirical individual self.

17 When the veiling is destroyed

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.

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.

~A

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.

~T

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.

~N

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).

~S

Notes

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.

~T

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.

~N

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.

~P

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.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 14 Trans/Notes

DDV 14

Creation is the name of that form of Brahman in the reality of Existence Consciousness Bliss, as in the ocean there are waves which are like the manifestation of all names and forms.

~A

Sṛṣṭir-nāma brahmarūpe saccidānanda-vastuni, abdhau phenādivat sarva-nāmarūpa-prasāraṇā.

सृष्टिः – creation; नाम – is called; ब्रह्मरूपे – of the nature of Reality; सत्-चित्-आनन्द-वस्तुनि – in the entity which is Existence-Consciousness-Bliss; अब्धौ – in the ocean; फेन-आदिवत् – like foam etc.; सर्व-नाम-रूप-प्रसारणा – the manifestation of all names and forms

Creation is the manifestation of names and forms in the Reality which is Existence-Consciousness-Bliss, like foam etc. in the ocean.

~T

ब्रह्मरूपे of the nature of Brahman सच्चिदानन्दवस्तुनि in the entity which is Existence- Consciousness-Bliss अब्धौ in the ocean फेनादिवत् like foam, etc. सर्वनामरूपप्रसारणा the manifesting of all names and forms सृष्टि: creation नाम is called.

The manifesting (1) of all names (2) and forms (3) in the entity (4) which is Existence (5)-Consciousness-Bliss and which is the same as Brahman, like (6) the foam, etc., in the ocean, is known as creation. (7)

~N

Notes

In perceiving gold ornaments, the gold thought remains unchanging, even though the forms change. Hence, though forms are unreal, their substratum, gold, is real. In perceiving this world, we say ‘the mountain is’, or ‘the river is’. Each perception has the ‘object thought’ and the ‘is thought’. The ‘object thought’ changes but the ‘is thought’ remains constant. The objects are unreal and the ‘is thought’ is real. ‘But without the principle of Existence, can the ‘is thought’ exist?’ Ramana Maharshi says, ‘Can there be thoughts of the existence of objects without the Existence principle?’

~T

Reality is not a void or negation as the Buddhists contend. The appearance of the manifold cannot be based on an Absolute negation. In empirical experience, every appearance has a positive substratum. The illusion of names and forms appears from, and disappears in, Brahman.

Creation – Vedānta explains the origin of the universe by saying that it is the unfolding of Brahman through Its inscrutable power, called māyā. As the rope appears as a snake or as the ocean appears in the form of foam, waves, etc., or as the sleeping man appears to be living in a dream world, so also Brahman appears in the form of the world. From the causal standpoint, Brahman is both the mate- rial and efficient cause of the world.

~N

The creation Is nothing but the manifesting of nāma-rūpa and not a production of even an ounce of matter. Nobody including God can create matter. ‘Matter cannot be created or destroyed’ is a universal law that even God cannot violate. Then, how did God create? God did not create! Nothing is created. Even the nāma-rūpa existed in potential form. Only the manifestation of nāma-rūpa is done by the vikṣepa-śakti. It Is like the bubbles, waves and froth in the oceanic water. These are not substances but only forms. The wind causes the manifestation of these forms in the ocean. If the creation is only nāma-rūpa, that nāma-rūpa requires a substance on which it is present. That substance is Brahman. The creation nāma-rūpa is resting on only one substance, which is called Brahman. What is the nature of Brahman? Brahman is independently existing and the nāma-rūpa is dependently existing.

~P

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 13 Trans/Notes

DDV13

The two powers of Maya obviously are those of projecting and veiling. The projecting power creates all the world from the subtle body to the totality of the material universe.

~A

Śaktidvayaṁ hi māyāyā vikṣepāvṛti-rūpakam, vikṣepaśaktir-liṅgādi-brahmāṇḍāntaṁ jagat sṛjet.

शक्तिद्वयम् – two powers; हि – indeed; मायायाः – of māyā; विक्षेप-आवृति-रूपकम् – of the nature of projecting and veiling; (स्तः – exist); विक्षेप-शक्तिः – the projecting power; लिङ्गादि ब्रह्माण्ड-अन्तम् – beginning from the subtle body to the total universe; जगत् सृजेत् – creates the world

Indeed, māyā has two powers of the nature of projecting and veiling. The projecting power creates the world, beginning from the subtle body (the experiencer) to the total universe (the experienced).

~T

मायायाः of māyā विक्षेपावृतिरूपकं of the nature of projecting (creating) and veiling शक्तिद्वयं two powers हि without doubt (अस्ति exists) विक्षेपशक्तिः projecting power लिङ्गादिब्रह्माण्डान्तं from the sub- tle body to the (gross) universe जगत् world सृजेत् creates.

Two powers, undoubtedly, are predi- cated of māyā, viz., those of projecting_(1) and veiling. The projecting power creates ev- erything from the subtle (2) body to the gross universe.

~N

Notes

The Seer and the seen are shown to be of opposite nature by discrimination. The Seer is Existence-Consciousness. The seen is non-existent and inert. How can there possibly be any relation between the two? For instance, no one can marry a barren woman’s own son since he does not exist. Yet the seen world seems to be inseparably knotted up with the sentient Seer. The cause is said to be māyā. It should be noted that māyā does not really exist, but is postulated only to account for our experience of the world.

Māyā has two powers – the veiling and the projecting. The former veils the Truth and the latter projects the illusion. For example, a rope is mistaken for a snake. The non-apprehension of the rope is due to the veiling power and the misapprehension of the snake is caused by the projecting power. Similarly, māyā veils the Truth and projects the entire world of experiences (macrocosm) and the experiences, as well.

Reality too, is said to be indescribable. Is it also an illusion? No, both Reality and māyā are both indescribable, yet there is a difference between them. Māyā’s effect is experienced, but its exact status cannot be determined. Reality being the subject can never become an object of experience. Reality exists and yet is indescribable, and māyā is an illusion and therefore, indescribable. Also, there can be no illusion without a real substratum. That substratum is the Reality (Brahman).

~T

From this verse up to verse 21, the analysis of the cause of saṃsāra and the remedy is done. The author wishes to establish that ignorance is the cause of saṃsāra. The self-ignorance of one’s own composition, i.e., that one is a mixture of three seers, two are mithyā and one is satyaṃ, and that satya sākṣī is one’s own real nature, is the cause of the saṃsāra problem. Who or what is responsible for this ignorance? The author points out that māyā is responsible.

~P

It's Maya

Having established that the absolute ground called Brahman is unborn, undying, and changeless consciousness-existence, what is one to make of this world which is all about birth, death, and change? It’s Maya.

There’s nothing else to say. In fact, there is nothing one can say. Maya is as indescribable as Brahman. As there’s no describing the Christ in anti-Christ, there’s no describing the Brahman in not-Brahman, or Maya.

Metaphors use words to describe the indescribable. In this way, metaphors aren’t words. A rope is seen as a snake. Mirages appear in the desert. And it feels real because it’s not unreal like the horns of a hare. All is Brahman.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 12 Trans/Notes

DDV12

The subtle body is the material cause of ego and mind. It is one and insentient in nature. It is born, cycles through its three states for a time, and dies.

~A

Mano’haṅkṛtyupādānaṁ liṅgamekaṁ jaḍātmakam, avasthātrayam-anveti jāyate mriyate tathā.

 मनः-अहंकृति-उपादानम् – constituted of mind and ego; लिङ्गम् – subtle (body); एकम् – one; जडात्मकम् – insentient in nature; अवस्था त्रयम् – the three states; अन्वेति – goes through; जायते – is born; म्रियते – dies; तथा – and

The one insentient subtle (body) which is constituted of mind and ego, goes through the three states, and it is born and it dies.

~T

मनोऽहंकृत्युपादानं the material cause of mind and egoism एकं one जडात्मकं of the nature of insentiency लिङ्ग subtle body अवस्थात्रयं the three states अन्वेति attains तथा similarly जायते is born म्रियते dies.

The subtle (1) body, which is the material cause of the mind and egoism, is one (2) and of the nature (3) of insentiency. It moves (4) in the three states and is born and it dies.

~N

Notes

The subtle body is also called the liṅga śarīra, ‘Liṅga’ – to know. That by which something is known, symbolised, or indicated is called a ‘liṅgam’. For instance, smoke is the liṅgam of fire, Śivaliṅga, a symbol of Lord Śīva. SOS signals trouble and singing in the bathroom indicates a good mood. The subtle body is the indicator of life in the body. When the senses, prāṅas and mind function, we say the man is alive. He is certified dead when the pulse, breathing and heart beats stop.

~T

Here the author adds an incidental information which is required for further development. Until now the mind that has the substantial and the thought portions had been discussed. This two-fold mind is a part of the parent body called subtle body, which is the material cause of the mind. The subtle body is the invisible body behind the visible, live physical body. The subtle body consists of the five organs of knowledge, five organs of action, five-fold physiological systems called prāna along with the mind and thought. All these together is one unit. So it can also be said that the subtle body has three states of experience. Previously it was said that the three states of experience belong to the mind and here it is said that the three states of experience belong to the subtle body.

The cycle of birth and death has been going on from beginning-less time and will go on endlessly unless the individual gets jñānam. With this verse, the author concludes the discussion of the formation and function of the three seers. Hereafter the author gets into the main topic of the text, namely the cause of saṃsāra and its remedy.

~P

I have come to understand from the tvam-pada analysis, by examining the word tvam, that it means ātmā aham, sākṣī dṛg eva natu dṛśyate. This is what I understood, nothing more. How this ātmā is jagat-kāraṇam brahma? How? It is only sākṣī. How can there be an equation? Therefore, the whole nature of sṛṣṭi has to be talked about. That is the next topic. Therefore, although it looks as if the next topic śakti-dvayaṁ hi māyāyāḥ vikṣepāvṛti-rūpakam iti is coming from nowhere, it is not nowhere. It is the other side of tat-tvam-asi; tvam asi meaning ‘you are’ is one side of the equation and tat meaning ‘that’ is the other side. That is being brought in here.

~D

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 11 Trans/Notes

 DDV 11

Thought modifications of the inner mind identifying with the reflection of consciousness project various ideas in the dream state, and in the waking state imagines objects outside with the eyes.

~A

Antaḥkaraṇa-vṛttiśca citicchāyaikyam-āgatā, vāsanāḥ kalpayet svapne bodhe’kṣair-viṣayān bahiḥ.

अन्तःकरणवृत्तिः – the thought modification of the inner equipment; च – and; चितिः छाया ऐक्यम् – identity with the reflection of Consciousness; आगता – having attained; वासनाः – impressions; कल्पयेत् – project; स्वप्ने – in the dream; बोधे – in the waking state; अक्षैः – with the eyes (sense organs); विषयान् – objects; बहिः – outside

The thought modifications of the inner equipment having attained an identity with the reflection of Consciousness in the dream state, project impressions, and in the waking state imagine objects outside with the eyes (sense organs).

~T

अन्तःकरणवृत्तिः च the inner organ that is nothing but a modification (वृत्तिः) चितिच्छायैक्यं identity with the reflec- tion of Consciousness आगता having attained स्वप्ने in dream वासनाः ideas कल्पयेत् imagines बोधे in the waking state अक्षैः with respect to the sense-organs बहिः external विषयान् ob- jects (कल्पयेत् imagines).

The inner (1) organ (mind), which is itself but a modification (वृत्तिः), identifying (2) itself with the reflec- tion of Consciousness imagines (various) ideas (3) in the dream state. And the same inner organ (identifying itself with the body) imagines (4) objects external to itself in the waking state with respect to the sense-organs.

~N

Notes

We remember our dream experiences in the waking state. The dream experiences, which have the same nature as the waking ones, are known to be internal only in the waking state. The waking experi- ences are also mere ideas or thoughts of the perceiving mind.

~N

The phenomenon of dream fascinates man. It is of special importance to a seeker of Truth as it is the best example to understand the falsity of the waking world. The majority of people, however, are preoccupied in trying to know the meaning of objects seen in the dream. It is as meaningless as inquiring why one saw a pigeon, instead of a crow, perched on a tree in the waking state. Vedānta inquires into the mechanism of a dream.

~T

There is no reflection, there is no medium or anything; because it is mithyā. It is a very important thing to note, otherwise it can be very confusing. There is one vṛtti. Citicchāyā, reflection, reflecting medium, etc can be confusing. The whole blessed thing is mithyā. Every vṛtti is but consciousness and that vṛtti-consciousness is what is referred to as citicchāyā. That is the reflected consciousness we say; that is an expression. We have to understand what citicchāyā means.

~D

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 10 Trans/Notes

DDV10

In the dissolution of the ego during deep sleep, the body also becomes unconscious. The half manifestation of ego is the dream state. The full manifestation of ego is the waking state.

~A

Ahaṅkāralaye suptau bhavet deho’pyacetanaḥ, ahaṅkāra-vikāsārdhaḥ svapnas-sarvastu jāgaraḥ.

अहंकार-लये – in the absorption of the ego; सुप्तौ – in deep sleep; भवेत् – becomes; देहः – the body; अपि – also; अचेतनः – unconscious; अहंकार-विकास-अर्धः – half manifestation of the ego; स्वप्नः – is the dream; सर्वः – full (manifestation of the ego); तु – indeed; जागरः – is the waking

The body also becomes unconscious in deep sleep when the ego is in absorption. The half manifestation of the ego is dream and its full (manifestation), the waking.

~T

सुप्तौ in deep sleep अहंकारलये when (the thought of) ego disappears देह: the body अपि also अचेतनः unconscious भवेत् becomes अहंकारविकासार्ध: the half manifestation of the ego स्वप्न: dream (भवति is) तु but सर्व: full (manifestation) जागरः waking state (भवति is).

In the state of deep sleep, when (the thought of) ego disappears, (1) the body also be- comes unconscious. The state in which there is a half manifestation of the ego is called the dream state, (2) and the state in which there is a full (3) manifestation of the ego is the state of waking.

~N

Notes

Vedānta defines deep sleep as the state in which the ego ceases to function. It is not destroyed but remains dormant.

The partial manifestation of the ego is the dream state. The ego identifies only with the subtle body (mind-intellect) but not the gross body. The mind projects the dream and the dream world and the ego identifies with these thoughts.

The total manifestation of the ego is the waking state. Here the ego identifies with both the subtle and the gross body and is technically called ‘viśva’, meaning complete.

It should be noted that these states belong only to the ego and not to the immutable Consciousness. These states, therefore, enjoy the same degree of reality. To us, however, the waking appears real and the dream illusory.

~T

Now the author talks about the function of seer 2, the mind, in a little more detail.

~P

Therefore, waking, dream and deep sleep, all of them are due to ahaṅkāra’s glory. Therefore, this whole glory is for ahaṅkāra, not for ātmā. Ahaṅkāra is mithyā, ātmā is there in all the three states of experience. The states are gained only by ahaṅkāra’s movement, puratraye krīḍati yastu jīvaḥ[22]. In fact, what has anvaya in all three states, what is available in all the three states, is only ātmā. Ahaṅkāra undergoes change ardha-vikāsa, pūrṇa-vikāsa and laya. Therefore, the variable factor is ahaṅkāra. Ahaṅkāra‘s manifestation is variable and what is invariable is consciousness; eṣa citiḥ na udeti na astam eti. Now.

~D

Quantum Isvara and Maya Stuff

Which came first? The waking dreamstate, the sleeping dreamstate, or the deep sleep state.

Consciousness is of course primary and is the only one of these three present in deep sleep.

The mind appears in consciousness as the sleeping dream, and the body appears in the mind as the waking dream.

In consciousness, does the dream mind appear and project a world body to act its dreams out? Like Isvara and Maya?

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 9 Trans/Notes

DDV9

Between the mutually related reflection of consciousness and ego, annihilation is not possible. But through the exhaustion of karma and realization, the other two respectively disappear.

~A

Sambandhinossator-nāsti nivṛttis-sahajasya tu, karmakṣayāt prabodhāt ca nivartete kramādubhe.

संबन्धिनोस्सतो – between the mutually related which are taken to be real; नास्ति – is not possible; निवृत्ति – annihilation; सहजस्य – of the natural (identification); तु – but; कर्म-क्षयात् – with the exhaustion of karma; प्रबोधात् – with direct Knowledge; च – and; निवर्तेते – are eliminated; क्रमात् – respectively; उभे – the other two

The natural (identification) between the mutually related (ego and reflection of Consciousness) cannot be annihilated. But the other two (due to karmas and due to delusion) are eliminated with the exhaustion of karma and with direct Knowledge respectively.

~T

सम्बन्धिनो: of the mutually related (ego and the reflection of Consciousness) सतो: of those that are taken to be real सहजस्य natural (तादात्म्यस्य of the identification) तु certainly निवृत्ति: annihilation नास्ति is not possible उभे the other two कर्मक्षयात् with the wearing away of the (results of) karma प्रबोधात् च and enlightenment क्रमात् respectively निवर्तेते disappear.

The mutual identification of the ego and the reflection of Consciousness, which (1) is natural, does (2) not cease as long as they are taken to be real. The other (3) two identifications disappear after the wearing (4) out of the result of karma and the attainment (5) of the knowledge of the highest Reality respectively.

~N

Notes

When we understand that the various identifications of the ego are the cause of bondage, we are anxious to end them. The verse, however, says that the natural identification between the ego and the reflection of Consciousness which gives rise to the knowership notion, cannot be annihilated. Then is not all previous discussions and talks of Liberation in vain? Here, it should be understood that the natural identification goes naturally. No effort can be put forth, nor is there a need to exert in order to end it. When the Self is realised, this identification drops automatically.

One may wonder that since all karmas end on Realisation, man would die the instant he realises the Self. This is most undesirable. If such were the case, there would be no living Master to teach! However, Realisation only negates the ego and its identification with the body. Man is thereafter not bound by the body. The body may remain or drop away, just like the pilgrim is not bound by the dog on the wayside. It may follow or not follow. This is called Jīvanmukti – Liberation while living. Hence with Self-realisation, all the three kinds of identification of the ego end simultaneously.

~T

Attainment, etc. The identification of the ego with the witnessing Consciousness (साक्षी चैतन्य) is due to error (भ्रान्ति) which is de- stroyed only by the attainment of Knowledge. Knowledge (ज्ञान) destroys ignorance (अज्ञान) and its effects. Ahankara or the ego is the effect of ignorance. Therefore it is also de- stroyed by Knowledge. Hence ahańkāra can no longer identify itself with the Witness after enlightenment, when it disappears in Brah- man.

The three kinds of identifications described above disappear simultaneously when the jīva realizes itself as Brahman.

~N

There is difference and non-difference. Sākṣī is mistaken to be ahaṅkāra. Ahaṅkāra is sākṣī and that is okay. But sākṣī is ahaṅkāra, sākṣī is antaḥkaraṇa, sākṣī is a sense organ is not okay.

~D

Consciousness, Pure Consciousness, and Mind

Identifying with consciousness is natural

but identifying with pure consciousness is delusional.

Identifying with consciousness is the best the mind can do

but identifying with pure consciousness is the worst.

I am, says the former.

I am something else, says the latter.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 8 Trans/Notes

DDV8

The ego identifies with the reflection of consciousness, the body, and also the witness. The first is natural, the second is due to karma, and the third is born of ignorance. 

~A

Ahaṅkārasya tādātmyaṁ cicchāyā-deha-sākṣibhiḥ, sahajaṁ karmajaṁ bhrānti-janyaṁ ca trividhaṁ kramāt.

अहंकारस्य – of the ego; तादात्म्यम् – the identification; चित्-छाया-देह-साक्षिभिः – with the reflection of Consciousness, body and the witness; सहजम् – natural; कर्मजम् – born of past action; भ्रान्तिजन्यम् – born of ignorance; च – and; त्रिविधम् – is of three kinds; क्रमात् – respectively

The identification of the ego with reflection of Consciousness, the body and the witness is of three kinds – natural, born of past actions and born of ignorance, respectively.

~T

अहंकारस्य of the ego तादात्म्यं identification चिच्छायादेहसाक्षिभि: with the reflection of Consciousness, body, and Witness क्रमात् respectively सहजं natural कर्मजं due to past karma भ्रान्तिजन्यं च and due to ignorance त्रिविधं of three kinds (भवति is).

The identification of the ego (1) with the reflection of Consciousness, the body, and the Witness are of three kinds, namely, natural, (2) due to (past) karma, (3) and due to ignorance, (4) respectively.

~N

Notes

The word tādātmya means identification. Thinking of ‘that’, ‘I’ become of the nature of ‘that’. This is called identification.

Sahajam tādātmyam:

The subtle body can by its very nature manifest Consciousness (verse 6). Consciousness is eternal and omnipresent, so its reflection too is potentially ever-present. The ego manifests itself under the influence of this reflection. There is a natural identification of the ego with the reflection, the instant the ego rises. For instance, whenever I stand in front of a mirror in a lighted room, my reflection comes into being. Sunlight cannot help but be reflected in a pool of water. This identification is expressed as the notion of knowership (jnātā). Knowing, however, is a characteristic of thought and not the Self.

Karmajam tādātmyam:

The present body too, is the result of actions performed in the past. The ego identifies with this body and says ‘I am a man’ or ‘I am a woman’. The identification is due to past actions. The ego is neither a man nor a woman. The body is only a mass of inert matter, yet I think that the body is alive.

Bhrānti-janyam tādātmyam:

Thus man falls into a vicious circle of birth and death (action-enjoyment-action), all because of the notion that he is finite. This notion is born due to the identification of the Witness Self with the ego. Ignorance of our true nature gives rise to this fundamental error. The Self is infinite Consciousness-Existence-Bliss. The ego is finite, inert and changing. The mutual superimposition of characteristics is due to non-apprehension of the Self. This delusion is the root cause of bondage. It has been in existence since beginningless time and shall continue to bind the individual till true Knowledge takes place.

~T

Ignorance of the real nature of Consciousness is called here भ्रान्ति (delusion) which is without beginning and cannot be described as real or unreal. This identification of the ahaṅkāra (ego) with the Witness (साक्षी चैतन्य) is based only upon ignorance (भ्रान्ति). It can be removed only by knowing the real nature of Consciousness. The experience resulting from this identification is ‘I am’ or ‘I exist’ (अहमस्मि).

~N

I am the sākṣī and I do not have connection with the mind but I am worried about the mind and its conditions and I say I am disturbed, I am happy, I am jealous, etc. In all such expressions I am connecting ‘I’ the sākṣī with the mind because of delusion. The whole Vedānta is about knowing that I do have no mind and that I do not have any connection with the mind. Therefore the conditions of the mind cannot make me a saṁsārī. I do not have this knowledge and so I feel connected to the mind and jumping to the tunes of the mind and throughout life I am trying to satisfy the unsatisfiable mind. It is all because I have bonded with the mind out of sheer delusion.

~P

Sahajam means the ahaṅkāra is a conscious entity naturally. What is the problem in this? There is no problem. Some people want to remove ego. What for? If you want to remove ego, ego becomes real. If it’s real you can’t remove it. If it is not real, you need not remove it.

The second one Is tādātmyaṁ between ahaṅkāra and deha. Both have become almost one and the same. The body is conscious due to ahaṅkāra identifying with the body. This is also not a problem. This is karmajam. This association is born of karma.

Third is tādātmyaṁ of ahaṅkāra with sākṣī. The conclusion that I am as good as the body is because of this tādātmyam. The sākṣī is not recognised at all because of tādātmyaṁ. Really speaking sākṣī is always sākṣī.

~D

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 7 Trans/Notes

DDV7

Of the reflection of consciousness and ego, there is an identity like that of a heated iron ball. It’s further said that ego in turn identifies with the body causing it to attain consciousness too.

~A

Chāyā’haṅkārayor-aikyaṁ taptāyaḥ-piṇḍavan-matam, tadahaṅkāra-tādātmyāt dehaś-cetanatāmagāt.

छाया-अहंकारयोः – of the reflection (of Consciousness) and the ego; ऐक्यम् – the identity; तप्त – heated; अयःपिण्डवत् – like an iron ball; मतम् – it is considered; तत् अहंकार – that ego; तादात्म्यात् – due to identification (with the body); देहः – the body; चेतनताम् – consciousness (life); अगात् – has attained

It is considered (by the wise) that the identity of the reflection (of Consciousness) and the ego is like that of the heated iron ball. That (identified) ego (in turn) due to identification (with the body) enlivens the body.

~T

छायाहंकारयो: of the reflection and egoism ऐक्यं identity तप्त-अय: पिण्डवत् is like the identity of fire and the heated iron ball मतम् opinion (of the wise) तत् that अहंकार egoism तादात्म्यात् owing to the identification देह: body चेतनताम् consciousness अगात् has attained.

In the opinion of the wise, the identity of the reflection (of Consciousness) and of ego (1) is like the identity (2) of the fire and the (heated) iron ball. The body (3) having been identified with the ego (which has already identified itself with the reflection of Consciousness) passes for a conscious (4) entity.

~N

Notes

An iron ball is circular in shape, heavy in weight, black in colour and cold to touch. Fire is formless, weightless, bright in colour and hot to touch. When an iron ball is heated for a long time, fire envelops it so completely that we no longer perceive two different entities, but only a red hot fire ball. The ball now has the shape and weight of iron and the colour and touch of fire. Fire can never have weight, nor iron heat, but their characteristics seem to have become inseparably united. This mutual superimposition of characteristics is called ‘anyonya dharma adhyāsa’. Such a fire ball can, in turn, transfer heat to objects which come in contact with it.

The reflection of Consciousness is different from the ego. The reflection of Consciousness is sentient and unchanging. The ‘I’ notion or ego is inert and changing. The ego rises with every thought. The identification of the ego with the reflection of Consciousness brings into existence the ‘sentient ego’ or jīva.

~T

Conscious entity — That is, movement, etc., are ascribed to the body on account of this identification. Consciousness (चैतन्य) imparts the appearance of sentiency to all objects from egoism to the gross body, because it is the innermost essence of all. The body includes the places where the sense-organs are located. Therefore there is no separate identification with the sense-organs.

~N

Just as the fire and the iron ball get intimately connected, the mind and the reflected consciousness get intimately connected. This is the teaching of the tradition. This mind-RC (reflected consciousness) mixture comes in contact with the inert physical body at the time of every birth and the body borrows sentiency from the sentient mind. The mind borrows sentiency from the sākṣī and the body borrows sentiency from the mind and not from the sākṣī. The body becomes sentient because of its intimate contact with that mind, which has become sentient. The physical parts of the sense-organs in the body being available, the sense-organs become the seers. Thus seer 1 is formed. Seer 3, the sākṣī, makes the mind, seer 2. Seer 2 through the body, makes the sense-organs, seer 1. Sense-organs operate through the respective physical parts in the body. Thus seer 3 creates seer 2 and seer 2 creates seer 1.

~P

The being of aham, the consciousness of aham, is perceived as consciousness of the body. This mutual tādātmyam being there, one is taken for the other. This is sahajam, it is very natural, but it is a mistake. That is natural means avicāra-siddha, that it is a conclusion arrived at without any enquiry, without any pramāṇa. There is no analysis, no viveka. And so, an incorrect understanding, like the iron is taken to have the attribute of heat in hot-iron-ball, persists, unless it Is enquired into. If we look into it, we learn that the heat in the iron belongs to the fire, even though they are together. We understand which belongs to what. Heat belongs to the fire, the ballness belongs to the iron in the perception of a fireball and hot iron. In spite of both of them being together, our understanding is with viveka. If this viveka is not there, there is confusion.

~D

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 6 Trans/Notes

DDV6

Because of the reflection of consciousness within, the intellect appears to be conscious. This understanding is of two kinds. One is called ego and the other, the inner instrument of mind.

~A

Cicchāyā’’veśato buddhau bhānaṁ dhīstu dvidhā sthitā, ekāhaṅkṛtiranyā syāt antaḥkaraṇa-rūpiṇī.

चित्-छाया – the reflection of Consciousness; आवेशतः – on account of entering; बुद्धौ – in the intellect; भानम् – there is awareness; धीः तु – and the intellect; द्विधास्थिता – is of two kinds; एका अहंकृतिः – one is the ego; अन्या – the other; स्यात् अन्तःकरणरूपिणी – is of the nature of inner instrument (mind, intellect, memory)

The intellect (thoughts) appears to be conscious on account of the reflection of Consciousness present in it. The intellect (thoughts) is of two kinds. One is the ego and the other is the inner instrument (mind, intellect, memory).

~T

बुद्धौ in the buddhi (intelligence) चिच्छाया reflection of Consciousness आवेशत: on account of entering भानं appearance (of specific knowledge) भवति happens धी: intelligence (understanding) तु and द्विधा of two kinds स्थिता is एका one अहंकृति: egoity स्यात् is अन्या other अन्त:करणरूपिणी of the nature of mind (mental faculties).

Buddhi appears to possess luminosity (1) on account of the reflection of Consciousness in it. Intelligence (buddhi) (2) is of two kinds. (3) One is designated egoity (अहंकृति, the other as mind (अन्त:करण).

~N

The reflection of Consciousness enters into the intellect,

and energises the whole “inner equipment”, Indeed, this has a twofold structure:

One part is the Ego; the other is

Of the form of the “inner instrument” (Antahkarana).

~S

Notes

The Self is of the nature of Existence-Consciousness. All objects are known to exist because of this alone. The objects, however, differ in their subtlety. Generally, subtlety is measured by its pervasiveness. The subtler an entity, the greater is its pervasiveness. Inert objects, including the body, pervade their own form. The mind’s pervasiveness extends beyond objects. The mind, being subtler than the body which houses it, is part of the subtle body. The gross body manifests the Existence aspect of the Self only. The subtle body is capable of reflecting both the Existence and Consciousness aspects, thus appearing sentient.

The mind which reflects Consciousness is of two kinds, the ahaṅkāra (ego) and the antaḥkaraṇa (inner equipment). Here, the ego does not mean pride but refers to the ‘I’ notion. The inner equipment has three types of thoughts – the mind, intellect and the faculty of memory.

~T

The Conscious Self (चिदात्मा), though self-luminous, has no manifestation, because from the absolute standpoint there is no other object which can be manifested by Consciousness. But on account of the superimposition of ignorance (अविद्या) a modification appears known as mind (अन्त:करण) which, though insentient (जड), (being the product of अविद्या) appears as conscious on account of the association of Consciousness or Ātman with it. The Ātman appears as buddhi when associated with antaḥkaraṇa. The buddhi, on account of its association with Consciousness, appears to be endowed with agency, will, etc.

~N

I don’t use the word reflection of consciousness. If you use the word, understand in this way: sūkṣma-śarīra becomes conscious, means mind becomes conscious. The consciousness obtaining in the mind is as good as consciousness. That consciousness is in the form of vṛtti.

...

Ahaṅkāra is not a bad thing. Ahaṅkāra is the inner dynamics. This is how it works. Some people say “Remove ahaṅkāra, remove ego”. I ask, but you are talking now. Have you removed ahaṅkāra? If yes, then how do you talk? How do you get up? How do you decide? This is vyāvahārika. This ahaṅkāra is Īśvara manifesting in this form. Ahaṅkāra is not a bad thing or a good thing. That has to be understood. If you are trying to remove ahaṅkāra, in the name of removing ahaṅkāra, ahaṅkāra will be sitting there! If you have the delusion of having removed ahaṅkāra, ahaṅkāra will get stronger.

~D

How does the mind become the seer? A good example here is the moon. How does the moon illumine the earth on a full moon night? The moon borrows the light from the sun. A reflection of the sunlight is formed on the moon’s surface. When the reflection is formed, the moon gets illumined and the moon becomes the illuminator of the earth. The author says that the same phenomenon takes place with regard to the mind. Sākṣī can be compared to the sun and the mind can be compared to the moon. The caitanyam of the sākṣī is formed on the mind called chāyā praveśa. Chāyāmeans the pratibimba caitanyam or ābhāsacaitanyam is formed on the mind. The moment the reflected consciousness is formed, two things happen. First, the mind becomes known, experienced and shines. Not only does the mind gets illumined, the mind also becomes the seer or the illuminator of the sense-organs. This is how the mind becomes seer 2. Because of the formation of the reflected consciousness (RC) in the mind, the mind becomes sentient as though it has its own light or sentency.

~P

Reflections of Consciousness

Call the central nervous system, the subtle body. Call this subtle body, organic chemicals and functional compounds. Call its amplification of intelligence, a reflection of pure consciousness. Call this mind and ego complex, a superimposition of ignorance upon the self.

Do not mistake the mind’s synthesis of data for a means of knowing reality. At best, the mind can lead you to the water. For the mind is an instrument of avidya, using all the wrong ways to drink in truth.

Pure consciousness may be indescribable, no matter what kind of mathematics are being used, but truth is not unknowable. Only to the mind is reality unknown. To nonconceptual being, that’s all that’s known. 

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 5 Trans/Notes

DDV5

Neither rising nor setting, this Consciousness does not increase nor disintegrate, but is self-shining, illuminating all without support.

~A

Nodeti nāstametyeṣā na vṛddhiṁ yāti na kṣayam, svayaṁ vibhātyathānyāni bhāsayet sādhanaṁ vinā.

न उदेति – does not rise; नास्तमेति – does not set; एषा – This (Consciousness); न वृद्धिम् याति – does not increase; न क्षयम् याति – does not decay; स्वयम् – itself; विभाति – shines; अथ – and then; अन्यानि – others; भासयेत् – illumines; साधनम् – aid; विना – without

This (Consciousness) does not rise (is unborn) and does not set (is immortal). It does not increase or decay (is immutable). It shines by Itself and It illumines others without any aid.

~T

एषा this (Consciousness) न उदेति does not rise न अस्तम् एति does not set वृद्धिं increase न याति does not undergo क्षयं decay न (याति) does not undergo स्वयं of itself विभाति shines अथ on the other hand विना without साधनं aid (of other means) अन्यानि other objects भासयेत् illumines.

This Consciousness (1) does neither rise (2) nor set. (3) It does (4) not increase; nor does it suffer decay. Being self-luminous, it illumines everything (5) else without any other aid.

~N

This (Witness) does not rise, nor does It set;

It does not increase, nor does It decrease;

It shines by itself and then others

Does It illumine, without any external aid.

~S

Notes

The pronoun ‘this’ refers to the Consciousness indicated in verse 1 as Sākṣī and in verse 4 as Cit. The very same Consciousness is called Sākṣī (masculine noun), Cit (feminine) and Caitanya (neuter). This means that Consciousness is neither masculine, feminine nor neuter. It is beyond classification.

~T

‘Rising’ means birth, i.e., coming into existence of an entity previously non-existent. This cannot be predicated of Consciousness as it is the Witness of even previous non-existence. Otherwise no one will be aware of such non-existence. All entities from the empirical ego to the gross object perceived have a previous non-existing state, because their appearance and disappearance are cognized by Consciousness.

~N

This Consciousness, seer 3, does not rise nor is it born. It does not have origination or creation. Therefore it does not end. It is never destroyed. Thus consciousness is not limited by time. This is a very important teaching because according to Science, consciousness is generated in matter at a particular time. For Science, matter is fundamental and as matter evolves and combines in a particular form, life originates. Science says that life or consciousness originated in time. But Vedānta says that what Science talks of as origination of life is the origination of cidābhāsa. When matter forms in an ideal configuration, the reflected consciousness originates. When the reflecting medium originates, the reflected consciousness originates. Science talks about the origination of RC (reflected consciousness), whereas Vedānta talks about the eternity of OC, the original consciousness.

~P

On Drg Drsya Viveka 4-5: Self-shining Witness

Pure consciousness witnesses the modifications of the mind in all its thoughts and emotions, including the tangled knot of ego.

The witness can’t be seen by the mind but is always the seer seeing all. The sea can’t be seen by an island.

Big science of the mind mistakes reflected consciousness for pure consciousness. Neuroscience will never get water from a stone.

Beginning with ego, drop the ‘e’, and add a ‘d’ at the end. Eka jiva. Remove avidya and I am God. Remove Maya and I am Brahman.

Self-shining consciousness does not rise nor set. That's the point of view on earth. Make your point of view the sun instead.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda 

Drg Drsya Viveka 4 Trans/Notes

DDV4

Desire, determination and doubt, faith and faithlessness, perseverance and its opposite, humility, understanding, fear. and more is illuminated by unchanging consciousness.

~A

Kāmaḥ saṅkalpa-sandehau śraddhā’śraddhe dhṛtītare, hrīr-dhīr-bhīr-ityevam-ādīn bhāsayatyekadhā citiḥ.

कामः – desire; संकल्प-संदेहौ – thought of willing and doubt; श्रद्धा-अश्रद्धे – belief and disbelief; धृतीतरे – fortitude and its opposite; ह्री – modesty; धीः – understanding; भीः – fear; इति एवम् आदीन् – and such others; भासयति – illumines; एकधा – remaining the same; चितिः – Consciousness

Consciousness remaining the same, illumines the thoughts of desire, willingness, doubt, belief, disbelief, fortitude, and its lack thereof, modesty, understanding, fear and such others.

~T

चिति: Consciousness काम: desire संकल्पसन्देहौ determination and doubt श्रद्धाश्रद्धे faith and want of faith धृतीतरे steadiness and its opposite ह्री: modesty धी: understanding भी: fear इत्येवमादीन् and such others एकधा unified भासयति illumines.

Consciousness illumines (such other mental states as) desire, (1) determination (2) and doubt, faith (3) and want of faith, steadiness (4) and its opposite, modesty, understanding, fear and others, (5) because it (Consciousness) is a unity.

~N

The thoughts of desire, willingness or doubt,

belief or disbelief, fortitude or its lack,

modesty, understanding, fear, and such others –

Consciousness, remaining the same, illumines them all.

~S

Notes

These thoughts may be of different degrees of intensity. For instance, desire may be just a wish, a need, a longing, a panting hunger or an overwhelming obsession. All dramas on the stage of life are a complicated intermingling of different thoughts. These are all witnessed by the same Consciousness. The seen is limited, changing, inert, perishable and sorrow giving. The Seer is free from the nature of the seen. I am the infinite, immutable, eternal Consciousness and of the nature of Bliss.

~T

The list of the states or functions of the mind have been adopted from the Bṛhadāraṇyaka Upaniṣad (1.5.3).

~N

This seer 3 is unlike the other two seers. It is ever the seer and never the seen. It is ever the experiencer and never the experienced. One should never look for the experience of ātmā. When we say that we do not have the experience of the ātmā, we make the blunder of thinking that one day we will get that experience in future and this indicates that we think that ātmā is an object of our experience. The author says that there is no such thing as the experience of ātmā because ātmā is ever the experiencer.

~P

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 3 Trans/Notes

DDV3

Blindness, dullness, sharpness are some characteristics of the eye. And the mind in its unity can recognize these. Also, in the case of ears, skin, etc., the same applies.

~A

Āndhya-māndya-paṭutveṣu netradharmeṣu caikadhā, saṅkalpayen-manaḥ śrotra-tvagādau yojyatām-idam.

आन्ध्य-मान्द्य-पटुत्वेषु – in blindness, dullness and sharpness; नेत्रधर्मेषु – in the characteristics of eye; च – also; एकधा – remaining the same; संकल्पयेत् – knows; मनः – the mind; श्रोत्र-त्वक्-आदौ – in (the case of) ear, skin, etc.; योज्यताम् – applies; इदम् – this

The mind, remaining the same, knows the different characteristics of the eye such as blindness, dullness and sharpness. This also applies in case of ears, skin etc.

~T

आन्ध्यमान्द्यपटुत्वेषु blindness, dullness, and sharpness नेत्रधर्मेषु characteristics of the eye मन: mind एकधा as a unity संकल्पयेत् cognizes इदं this श्रोत्रत्वगादौ to ears, skin, etc. च also योज्यतां applies.

Such characteristics of the eye as blindness, sharpness, or dullness, the mind is able to cognize because it is a unity. This also applies to (whatever is perceived through) the ear, skin, etc.

~N

Blindness, dullness and sharpness are the many

characteristics of the eye, but remaining the same

is the mind which knows (these differences). The ear,

The skin, etc, also have varying characteristics.

~S

Notes

The eye is subject to changes which are perceived by the mind; for it is the mind that thinks: ‘I am blind,’ etc. The mind knows the changes because it is a unity. This applies to the other sense-organs as well. Though the nose, the skin, the tongue, etc., are respectively perceivers with reference to their several objects, yet they themselves are perceived by the mind. Hence, the mind is perceiver and the sense-organs are objects of perception.

~N

The sense Inputs are received by the five sense organs and are all known to the same mind. The mind does not become blind, deaf or itchy due to the different conditions of the eye, ear or skin. The Seer remains unaffected by the characteristics of the seen.

~T

One seer, mind, and there are varied conditions of senses. What are they? Āndhya-māndya-paṭutvam Mind is one dṛk, and everything is dṛśya. That is eyes, etc are themselves dṛśyas to the mind, to the manomaya-ātmā.

~D

The mind remains the same and is not affected by the pluralities and the variety of the sense-organs. When the act of perception is changed from the eye to the ear, a different mind is not required. Here again, the principle of the observed being many but the observer is one applies. This principle can be extended to the other four sense-organs such as ear, skin, etc. Thus the seer 2, the mind, that was introduced in the first verse has been explained in this third verse. Next the absolute seer is explained.

~P

On DDV 3: Vidyaranya's Genius

The eyes are the first seer. The mind is the second seer. Atman is the only seer.

That brahman is formless, changeless, and nondual is not a metaphysical statement, but one of both the physical and subtle bodies.

This is Vidyaranya's genius. Right here, right now, even your eyes are brahman. See?

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 2 Trans/Notes

DDV2

Blue, yellow, physical, subtle, short, long, and other such differences, forms are various and many. But the eye sees them all remaining as one and the same.

~A

Nīla-pīta-sthūla-sūkṣma-hrasva-dīrghādi bhedataḥ, nānāvidhāni rūpāṇi paśyellocanam-ekadhā.

नील-पीत-स्थूल-सूक्ष्म-ह्रस्व-दीर्घ-आदि – blue, yellow, gross, subtle, short, long etc.; भेदतः – differences; नानाविधानि – many and varied; रूपाणि – forms; पश्येत् – sees; लोचनम् – the eye; एकधा – remaining the same

The forms are many and varied on account of differences like blue, yellow, gross, subtle, short, long, etc. The eye remaining the same sees (them) all.

~T

नीलपीतस्थूलसूक्ष्मह्रस्वदीर्घादिभेदत: on account of such distinctions as blue, yellow, gross, subtle, short, long, etc. नानाविधानि various रूपाणि forms लोचनं the eye एकधा as one पश्येत् perceives.

The forms (objects of perception) appear as various on account of such distinctions as blue, yellow, gross, subtle, short, long, etc. The eye, on the other hand, sees them, itself remaining one and the same.

~N

Like blue, yellow, gross, subtle,

short, long, etc – on account of these differences

the forms are many and varied.

The eye remaining the same sees them all.

~S

Notes:

The forms, etc., are objects of perception which are varying. That which is constant and changeless is the perceiver. The different objects appear, no doubt, as distinct from one another. But they are perceived with their changes, because the eye, as perceiver, is a unity. They all belong to one category, namely, दृश्य or the seen. With reference to the objects, the eye is the perceiver.

~N

The eye Is unaffected by what it perceives. It remains untainted and untinted by the qualities and hues it sees in objects. It does not become red on seeing blood or round on seeing a ball. It maintains its own nature despite the differences it sees in objects. Thus the Seer is unaffected by the seen.

~T

The first quarter of the previous verse is explained now. The author says that the observed objects are many and the observing eye is only one. To see the green color one uses the same eye that would be used to see the red color. This shows that there is plurality in the dṛśyam and there is non-duality in the dṛk.

~P

Therefore, ekadhā paśyet; this ekadhā is very important. Ekadhā sat locanam paśyet, eyes remaining the same one sees different objects. So, nānā-vidhāni rūpāṇi paśyet locanam ekadhā. Therefore, understand that there is only one dṛk, remaining the same.

~D

On Drg Drsya Viveka 2: The Seeing

Objects in the world vary but different eyes aren’t required to see various objects.

Objects in the world transform every second but my eyes aren’t changed by what they see.

Objects in the world are seen as countless yet my eyes are but one seer.

Thus Brahman is formless, changeless, and nondual.

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

Drg Drsya Viveka 1 Trans/Notes

DDV 1

Form is the seen and the eye is the seer. As that in turn is seen, the seer is the mind. And as its thoughts are seen, the Witness is the one seer, and never the seen.

~A

Rūpaṁ dṛśyaṁ locanaṁ dṛkt

addṛśyaṁ dṛktu mānasam,

dṛśyā dhīvṛttayas-sākṣī

dṛgeva na tu dṛśyate.

(1) रूपम् – form; दृश्यम् – (is) the seen; लोचनम् – the eye; दृक् – (is) the seer; तत् – that (eye); दृश्यम् – (is) seen; दृक् – the seer; तु – indeed; मानसम् – the mind; दृश्याः – (are) seen; धीवृत्तयः – the thoughts of mind; साक्षी – the witness; दृक् – (is) the Seer; एव – alone; न तु – never; दृश्यते – the seen

The eye is the seer, and form (and colour) the seen. That (eye) is the seen and the mind Is (its) seer. The witness alone is the Seer of thoughts in the mind and never the seen.

~T

रूपं form दृश्यं (is) perceived लोचनं eye दृक् (is) perceiver तु तत् that दृश्यं (is) perceived मानसं mind दृक् (is) perceiver धीवृत्तय: mind’s modifications दृश्या: (are) perceived साक्षी witness दृक् एव (is) verily the perceiver तु but न (it) is not दृश्यते perceived.

The form (1) is perceived and the eye (2) is its perceiver. (3) It (eye) is perceived and the mind (4) is its perceiver. The mind with (5) its modifications is perceived and the Witness (the Self) is verily the perceiver. (6) But It (7) (the Witness) is not perceived (by any other).

~N

Form is the seen, the eye is the seer;

that eye is the seen, and mind is its seer;

thoughts in the mind are seen by the Witness

which alone is the Seer, but can never be the seen.

~S

Notes:

In analysing the Seer-seen relationship, the following principles should be clearly understood. The Seer and the seen are different from each other. The Seer can never become the seen and the seen can never become the Seer. The Seer cannot see itself and the seen cannot see itself. One and the same thing cannot become both the Seer and the seen. The Seer is aware and the seen is inert.

~T

The Ātman or the Innermost Self is the ultimate perceiver. If a perceiver of the Ātman is sought, the inquiry will end in what is known as a regressus ad infinitium. All entities from the gross objects to the mind are products of avidyā which itself is insentient (जड). Hence they also partake of the nature of insentiency. Therefore they are objects. The subjective character of some of these is only relative. But the Self is the ultimate Seer because no other seer is known to exist. The knowing nature of the Knower is never absent.

~N

The whole teaching has been presented in the very first verse, very beautiful. The last part of the first verse says sākṣī dṛg eva na tu dṛśyate. So you are not a doormat. Nobody can make you a doormat because you are not a dṛśya. You are not an object much less you are a subject. You are the svarūpa of the subject. Sākṣī, dṛg eva, na tu dṛśyate. Nobody can objectify you. You are the sākṣī. That is the teaching.

~D

In this verse, the author has introduced three observers, three illuminators: 1. sense organs, 2. mind, 3. sākṣī. 1 and 2 are relative illuminators and 3 is the absolute illuminator. Thus the two relative dṛk and the one absolute dṛk are the components of the individual. The author feels that this requires further clarification. The following 4 verses are the author’s commentary on the first verse. Each part of the first verse will be elaborated.

~P

On Drg Drsya Viveka 1: The Seer

For every scene there is identification. Identifying with the eye is the materialist i. Identifying with the eye of the mind is the conceptual i. Beyond the mind is the real I. 

The material eye consummates in scientific inquiry. The conceptual eye incubates theories and conceives belief. But the real I self-destructs in self-awareness.

Alas, the Big Bang Theory has become the latest religion. Henceforward, real scientific exploration shall be called self-inquiry. Or Seer Seen Viveka. 

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

These Drg Drsya Viveka translators and commentators deserve commendation: 

Nikhilananda, founder of the Ramakrishna-Vivekananda Center of New York. Clear, concise, and kensho-inducing at times.

Tejomayananda, head of Chinmaya Mission from 1994 to 2017. Comprehensive and noteworthy.

Dayananda, given Sannyasa in 1963 by Swami Chinmayananda & named Dayananda in 1963, founder of Arsha Vidya 1986, and spiritual Guru of Prime Minister Narendra Modi. Sanskrit-dominant, released post-mahasamadhi without Dayananda's brilliant editing, but there's gold in them hills.

Paramarthananda, studied under Chinmayananda, took sannyasa from Dayananda, and is devoted to both sages. PDF but prescient.

Sarvapriyananda, Minister of the Vedanta Society of New York. Youtube, storyteller, helpful.