Drg Drsya Viveka 19 Trans/Notes

DDV 19

In this case also, the destruction of the veil makes clear the distinction between Reality and creation. Of the two, change only occurs in creation and never Reality.

~A

Atrāpyāvṛti-nāśena vibhāti brahma- sargayoh,

Bhedastayor-vikāraḥ syāt sarge na brahmaņi kvacit.

अत्र अपि in this case also; आवृति-नाशेन by the destruction of the veil; विभाति becomes clear; ब्रह्मसर्गयोः of the Reality and creation; भेदः distinction; तयोः of the two; विकारः – modification; स्यात् exists; सर्गे in the creation; न क्वचित् – never; ब्रह्मणि – in the Reality

In this case also by the destruction of the veil the distinction of Reality and creation becomes clear. Of the two, the modification exists in the creation, never in Reality.

~T

अत्र अपि in this case also आवृतिनाशेन with the destruction of the veiling power तयोः ब्रह्मसर्गयोः of Brahman and the phenomenal universe भेदः distinction विभाति becomes clear (तत: therefore) सर्गे in the phenome- nal universe विकार: change स्यात् exists न not ब्रह्मणि in Brahman क्वचित् ever (विकारः स्यात् change exists).

In (1) this case also, the distinction between Brahman and the phenomenal universe becomes clear with (2) the disap- pearance of the veiling power. Therefore change (3) is perceived in the phenomenal universe, but never in Brahman.

~N

In this case also, by the destruction of the veil,

is made clear the Reality-Creation

distinction. Of the two, the modification exists

In Creation, never in the Reality.

~S

Notes

Substratum. The substratum alone lends existence to the superimposition. The substratum pervades the superimposition, like the background screen which pervades colours and forms of the movie. They constantly change on the unchanging screen. Without the backdrop there would be no movie. The screen pervades the entire projected picture. Similarly, the Reality is the changeless and all-pervading substratum of the world.

In addition, the knower of the changes must be changeless and separate from the changes. Who knows the changes? I know. ‘I’, the illuminator of the world, am changeless and eternal. The substratum (Reality) and the illuminator (Self) are both changeless Existence-Consciousness. Hence, I am the Reality of the world. I do not exist in time, space or among objects, but they are in me. I am not part of the world. However, the world exists because of me. It should be noted that here ‘I’ refers not to the limited jīva but the Witness-Consciousness. This knowledge destroys the veiling.

~T

In the foregoing stanzas we have seen, following the methods of agreement and dif- ference, that the word त्वं (Thou in the Vedic statement, “That Thou Art’) indicates the Witness (Sākşin) which is immutable and changeless and that the word तत् indicates Brahman which is unrelated to the phenom- ena. The attributes generally associated with ‘Thou’ and ‘That’ are mere appearances and hence unreal.

~N

The problem is not with the vikṣepa-śakti. It is welcome because it has given me a body and mind to enjoy the world. The problem is with the āvaraṇa-śakti. A jīvanmukta is one who has removed the āvaraṇa-śakti but allows the vikṣepa-śakti to continue as long as the prārabdham is present. Body-mind continuing is not the problem, āvaraṇam is the problem. Āvaraṇam is ignorance. Ignorance will only go with knowledge. That knowledge is ātma-anātma-viveka which requires śāstra pramāṇam in the form of śravaṇaṃ and mananam with the help of a guru. To do the śravaṇaṃ and mananam effectively, one needs to have the qualifications of discrimination, dispassion and the six-fold mental discipline. This process removes the ignorance and I know that I am the sākṣī and not the body-mind. This sorting-out has to be done at both the levels. At the subject level, the discrimination is between the factual sākṣī and the material body-mind complex, which is called ātma-anātma-viveka. This was mentioned in the 2nd line of verse 17. In this 19th verse, the author says that the sorting out has to be done at the objective level also between the factual Brahman and the material world through śravaṇaṃ and mananam. The first one is called tvam-pada-viveka (verse 17) and the second one is called tat-pada-viveka (verse19).

~P

In Creation but Not of Creation

Maya projects Creation and veils Brahman in which Creation is appearing.

Change is another word for Creation and Change only appears in the Changeless.

Seeing through this veil—discerning what’s Creation and Reality—is the Knowledge. 

~A

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

In Creation but Not of Creation

Maya projects Creation and veils Brahman in which Creation is appearing.

Change is another word for Creation and Change only appears in the Changeless.

Seeing through this veil—discerning what’s Creation and Reality—is the Knowledge. 

a. on creation

All creation appears to the eyes. Their vision appears to the mind. Its dream appears to the witness. Stop.

Going further than the witness is an infinite regress. Stop.

The witness is existence-consciousness, self-shining, never rising, never setting. Full stop.

b. On Prospero's Island

Reflected consciousness is like

a river to the moon,

a moon to the sun,

a sun to the absolute—

in Sanskrit, Parabrahman;

in Big Science, a black hole.

To an island, the sea is like a black hole.

To the sea, an island is like a magical appearance—

like Prospero’s island in Shakespeare’s Tempest.

Deep sleep is the absence of duality.

Realization is the presence of nonduality.

Inbetween is this dream of duality—the great globe itself.

c. On Self-inquiry

One's audience is oneself. One is the talk of the time.

This is primordial knowledge.

Maine self-inquiry is like drilling for water on a shallow island.

Ask yourself sweet punk. Am I the seer or the seen?

d. no unconsciousness

am i the seer or the seen?

am i consciousness or mind?

there's no unconsciousness—

there's just deep sleep

and the occasional coma.

e. team satcitananda

things exist and i am.

things exist and i am and ananda.

satcitananda.

Drg Drsya Viveka 18 Trans/Notes

DDV 18

Similarly, the distinction between creation and reality remains veiled, and because of the influence of this power, reality appears to undergo modifications.

~A

Tathā sarga-brahmaņośca bhedam-āvṛtya tisthati,

Yā śaktis-tadvaśād-brahma vikṛtatvena bhāsate.

तथा – similarly; सर्ग-ब्रह्मणोः of the creation and Reality; च भेदम् – distinction; आवृत्य covering; तिष्ठति – remains; या which; शक्तिः (veiling) power; तत् वशात् – due to its influence; ब्रह्म – the Reality; विकृतत्वेन though undergoing modifications; भासते appears as

Similarly, the veiling power covers the distinction of the creation and Reality and due to its influence, Reality appears as though undergoing modifications.

~T

तथा similarly या which शक्तिः power सर्गब्रह्मणोः of Brahman and the phenome- nal universe भेदं distinction आवृत्य concealing तिष्ठति exists तद्वशात् through its influence ब्रह्म Brahman विकृतत्वेन as being of the nature of modification भासते appears.

18. Similarly, (1) Brahman, through the influence of the power (2) that conceals the distinction between It (3) and the phenom- enal universe, appears as endowed with the attributes (4) of change.

~N

Similarly, the Creation and Reality distinction remains veiled; and due to the influence of this veiling power, Reality Appears as though It is undergoing modifications.

~S

Notes

Māyā veils Reality, causing only the names and forms of the world to be perceived. Māyā is not some external, mysterious power which casts spells. It exists within only due to lack of enquiry. For instance, the play of form and colour, light and shade on the movie screen are constantly changing. Our attention is focused only on them and not on the unchanging screen. When we see the forms, what we are really seeing is only the screen. Hence, even whilst seeing, we see not. This is māyā.

~T

Here the author says that because the confusion is at two levels the resolution has to be done at two levels. First confusion is that I require support. That confusion is resolved by understanding that I am the sākṣī through śravaṇaṃ and mananam. The author does not talk about nididhyāsanam here because he will talk about nididhyāsanam exclusively later.

Once the substantiality of Brahman has been transferred to the non-substantial nāma-rūpa, the hollow nāma-rūpa world is mistaken to be substantial and real. When that mistake happens, I decide to lean upon the non-substantial world. It is similar to sitting on the non-substantial chair made of cardboard, which appears real. Therefore in the non-substantial world, I should not depend on any person, possession, or position but depend on only one thing, which is Brahman.

~P

Translators / Commentators Legend

A: Aumdada

D: Dayananda

N: Nikhilananda

P: Paramarthananda

S: Sandeepany

T: Tejomayananda

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

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. Nonduality

Nonduality is like religion until realized. Not that there’s anything wrong with that.

Materialism is a belief too. But it only goes as far back as the big bang. Nonduality goes beyond this to that.

This nonduality as a religion utilizes both psychological and phenomenal myth in order to deconstruct all myth

thereby realizing one’s true self is the godhead and one’s real world is the primordial ground and that this atman is that brahman.

b. Fundamental Nonduality

As in any kind of religion, there are fundamentalists in nonduality too. Whatever.

There will always be the ones believing such myths to be the literal truth and not just straw men to be knocked down. We could never kill the buddha.

Look, seeing through the buddhi is difficult enough. Tattvamasi is not the starting line but the finish.

You still have to run the marathon. Neo-advaita is like Rosie Ruiz, god bless her.

c. On my 19th nervous nom de plume day

There is universal consciousness in which individual consciousness is the height of ignorance. What you can’t kill, you worship.

Universal consciousness is the manifestation of Brahman wielding Maya in the name of Self-awareness. That’s my story and I’m sticking to it.

on my sailor sakura / in monteverde cherry danish / signed with love, son rivers

d. For Henry David

I lived with Henry David for a year. He loves Nature as much as he loves Emerson. And he loves Waldo as much as he loves his self.

They were reading the Wilkins Gita before it was popular in the west. Like a century before. As Henry was known to say, "to some extent, and at rare intervals, even I am a yogi."

That’s great it starts with Passaconaway, Black Elk, Ancient Puebloan ruins, the living Toltec, Don Miguel Ruiz, Eckhart Tolle, Krishnamurti, Adyashanti, Ramana Maharshi, Nisargadatta Maharaj, and the Drg Drsya Viveka.

e. Sometimes a great irene

The recent cold didn't kill the local cherry trees this year. This is just about their northern extent although I hear they have Canada in their sights, sigh.

Sometimes in America the cherry blossoms are sakura. Sometimes sakura is like Basho haiku. 

Sometimes Basho gets a great notion to splash and disappear y'all.

f~Splash Basho~

Recent cold didn't kill the local cherry blossoms.

This is just about their northern boundary

although I hear Canada is in our sights, sigh.

Original sakura

and sublime haiku—

Basho thrives in every splash!

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

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. Mind on fire

The mind is on fire with consciousness and every thought is a modification of consciousness.

Drop the thought and consciousness remains. 

One can't drop consciousness. One is consciousness.

b. I-am is the halfway house

I is the witness and I-am is the subtle body of mind and ego complex before identifying with the body of ten thousand identifications.

In Nisargayoga, I-am is the halfway house between the empirical chaos of ten thousand conceptual identifications and the reality of the nonconceptual witness.

I-am is like the fire-iron ball of Vidyaranya.

c. On Zuni Time

On the long drive through the Cibola desert to Zuni Pueblo, I see a great white buffalo on the side of the road checking my credentials and allowing me to pass.

Upon entering the Pueblo, I stop at a jewelry shop to buy my people Zuni earrings. But the shopkeeper offers to close down shop and accompany me to the sacred top of Dowa Yalanne mesa which I had been admiring from his window and where his people had fled to shelter in 1540 escaping Coronado.

An hour later, outside a closed souvenir shop, some Zuni teenagers in a red Chevy sell me a white eagle fetish carving for gas money to Gallup, New Mexico and a night on the town. I double-taped it to my dashboard where it still perches, shielding me from the conquistadors of today.

d. Meaning

To be a human being is double-edged.

Self-realization is the meaning of maya if maya can be given meaning.

And samsara is the cost of any meaning.

e. To laugh

Sentience is infectious.

Laughter is instant deconstruction.

Between the substrate of consciousness and the superimposition of construction is to laugh.

f. On Witnessing

I love in Advita Vedanta it's not about the judge but the witness.

And the witness not only witnesses but the witness testifies. Have mercy!

This Testament of the Witness is like Holy Scripture to those who hear. 

g. untitled

Other than consciousness and existence, there's ignorance and birth.

The real self is pure consciousness. Impure consciousness takes just one belief. I believe that consciousness can never be impure.

Existence is the first principle. Even furniture exists. Pure consciousness is the second principle. I am, therefore I know the third principle is Ananda. There is no English translation for this blissful word.

h. Consciousness

Individual consciousness is avidya.

Universal consciousness is maya.

Pure consciousness is parabrahman

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