2 DRG-DR&YA VIVEKA
realise the goal of life. The meaning of
"
That thou art' is correctly grasped by understanding the sense of the words contained in the statement.
The first five slokas in the treatise explain the significance of Thou'.
1 Form The word implies all objects of sense perception.
2
Eye It stands for all the organs of perception such as nose, ears etc.
3
Ptrceiver The eye is perceiver only in a relative sense because it is itself perceived by the mind.
2
Eye It stands for all the organs of perception such as nose, ears etc.
3
Ptrceiver The eye is perceiver only in a relative sense because it is itself perceived by the mind.
4 Mind The sense organs, unless the mind is attached to them, cannot perceive their objects. In a state of deep sleep the sense organs do not perceive anything because the mind, at that time, ceases to function.
5
With etc. -This includes Buddhi, Chitta, and Ahamkara.
6
Perceivet The mind is controlled by the conscious Self. Comp.
"
aTWWWT W^Sf!^ "fa*. VV})
44
My mind was elsewhere ; I did not see.
"
7
// The Atman or the innermost Self is the ultimate perceiver. If a perceiver of the Atman is sought, the enquiry will end in what is known as a regressits ad infinitum. All entities from the gross objects to the mind are products of Avidya which itself is insentient (^^r). 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 knowledge of the Knower is never absent.
The subject matter of the first sloka is explained in detail in the following :
D$G-D$$YA V1VEKA
II
ll R II
on account of such distinctions as blue, yellow, gross, subtle, short, long etc. srRTT^ifir various ^wr forms the eye tjCTT as one *fjfa perceives.
2. 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.
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, 3^ or the seen. With reference to the objects, the eye is the perceiver.
The one characteristic of the objects is their changeability. Change is possible only in things which are imagined with reference to a substratum, as is the case with the snake, stick, water-line, garland etc., falsely imagined in a rope. These ideas are subject to change. The characteristic of the Seer is unchangeability. The objects change tout their perceiver is constant. The appearances, like the snake etc., change but the rope is constant.
III
The eye, on account of its changeable nature is an object and its perceiver is the mind.
blindness, dullness and sharpness, ^rwg characteristics of the eye *R: mind as a unity ^m^ cognizes ^ this * to ears, skin, etc., ^ also sfteq-^r applies.
3. 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.
Though the eye is the perceiver in respect of the various forms, yet it becomes the object of perception in its relation to the mind. 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.
IV
Mind, also like other sense-organs, is an object perceived by another. This is indicated in the following sloka :
VIVeKA
:
II II
Consciousness s&r*n desire determination and doubt srersRfc faith and want of faith tpfaft steadiness and its opposite ?>. modesty v fr: understanding *ft: fear ^*rr<fa and such others tprarr unified qro^ illumines.
4. Consciousness illumines (such other mental states as) desire 1 , determination 2 and
cloubt, belief
3 and non-belief, constancy4 and its opposite, modesty, understanding, fear and others, 5 because it (Consciousness) is a unity.
1
I Desire Desire for the satisfaction of sensual
plccisure.
2
Determination Determining the nature of objects directly perceived by a sense-organ.
3
Faith Faith in the result of Karma and the existence of God.
1
Steadiness The mental power which sustains a man even while he is physically or otherwise tired.
5
Others etc. Other states or functions of the mind are enumerated in the Aitareya Upanhhctd (8-2).
The list of the states or functions of the mind has been adopted from Brhadaranyaka Upanishad (1-5-3). V
That the mind undergoes all these changes is known to all. Because of its changeable nature, the mind is an object of
D$G-D$$YA VIVEKA
perception and Consciousness is the perceiver. This is because all these changes are perceived by Consciousness. Consciousness perceives all these states because it is a unity. These states, though distinct in nature, become unified in Consciousness or Self.
\
frrr II ^ II
This (Consciousness) T s^T% does not rise f s^cTH ^ does not set ire increase *r ^rftr does not undergo w decay * farfa) does not undergo ^ of itself f^TTKT shines *w on the other hand T%?TT without snw aid (of other means) ^F^TR other objects Hm?i illumines. 5. This Consciousness1 does neither rise2
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.
1
Conscion$ness It is the eternal Witness of all
internal changes.
2
Neither rise
'
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 aw'are 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.
DRG-DR&YA VIVlKA 7
3 Set
*
Setting
' means disappearance of an existing entity, i'.*., its becoming non-existent again This state, though possible for relative entities, cannot be predicated of Consciousness. No disappearance or destruction can be cognized without a conscious Witness.
4
Does not etc. Every perceived entity of the empirical world possesses six characteristics, viz., birth
),
existence (3?F%c^), growth (ffe), change ), decay ( STT^q" ) and destruction ( 5TF5T ). But Consciousness has none of the characteristics of a perceived entity. By negating birth and decay, the four other characteristics are also negated in Consciousness. Growth and decay are only possible for those entities which have parts. But Consciousness is without parts.
Everything else -Ail perceived entities. Comp. " "it shin
ing, all else shines" (K<tfha Ufani*had o-lS)^ It is because there is nothing else to illumine the Atman : it is self-luminous.
VI
in the Buddhi (intelligence) reflection of Consciousness sjfNrcf: on account of entering *TR appearance (of specific knowledge) *r^r happens ft: intelligence (understanding) 3 and Hs^r of two kinds fercfi is TTSPT one 3?f?T%: egoity wr^ is wrr other ^rf.^^w^ of the nature of mind (mental
faculties).
VIVEKA
6. Buddhi appears to possess luminosity1 on account of the reflection of Consciousness in it. Intelligence (Buddhi) 2 is of two kinds3 . One is designated egoity (^tff^O, the other as mind
1
Luminosity The Conscious Self 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 (3T%sj[) a modification appears known as mind (3TcT:3RQf) which though insentient (sre") (being the product of 3U%3U) appears as conscious on account of the association of consciousness or >Uman with it. The Atman appears as Buddhi when associated with Antahkarana. The Buddhi, on account of its association with Consciousness, appears to be endowed with agency, will etc.
2 Buddhi Buddhi or Dhlh or intelligence is the internal organ which is subject to various modifications. The modification which makes and endows it with agency etc., is known as Ahamkrii or Ahamkara or egoism. Another modification is known as memory consisting of various faculties by means of which external objects are perceived. The Buddhi, by itself, is insentient
(3f^).
But its appearance as subject, object and the means of perception is possible on account of the reflection of Consciousness (f%^) in it. This reflection endows Buddhi with the power of perceiving objects. 3 Two kinds When Consciousness is reflected in Buddhi it undergoes two main modifications. These are^the ego and the mind. The ego implies a subject
(3T?3>rT)
as well as its mind
(3tcT:3ROT). The inner organ, according to its different functions, is known
DRG-DR&YA VIVEKA
as volition and doubt
(SRtiQ, determining faculty and the faculty of memory (f%xf).
VII
According to the first sloka, the eye and the mind have been described as seers with respect to their several objects of perception. But they are insentient. Therefore a doubt arises as to their power of cognition. This doubt is solved by the following sloka which says that though the mind etc. are insentient, yet on account of the reflection of Consciousness (f%^) in them, they appear to be conscious. Hence knowledge of objects is possible for them.
!: of the reflection and egoism identity cTH anr.ffik^ is like the identity of fire and the heated iron ball TOq; opinion (of the wise) ^ that 3??*PR egoism owing to the identification \^ body consciousness 3?^ has attained.
7. In the opinion of the wise, the identity of the reflection (of Consciousness) and of ego 3 is like the identity 2 of the fire and the (heated) iron ball. The body3 having been identified with the ego (which has already identified itself with the reflection of Consciousness) passes for a conscious4 entity,
10 D$G-DR$YA VIVEKA
1
Ego It is associated with the notion of subject,
2
Identity In the case of a red-hot iron ball, fire and iron appear to be identified with each other. Similarly the reflection of Consciousness, coming in contact with ego, becomes completely identified with it and they cannot be separated from each other. This reflection of Consciousness which identifies itself with the insentient Ahamkara is what is known as Jiva or embodied being.
3
Body Which is otherwise inert and insentient,
,
4
Conscious enlity That is, movement etc. are ascribed to the body on account of this identification. Consciousness (srsn^FT^l) 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-organ.
VIII
Now is described the nature of the identification of Ahamkara with different
entities :
of the ego <n^Rr identification with the reflection of Consciousness, body and Witness ^WffiC. respectively natural ^*fcf due to past Karma srifhsF^f ^ and due to ignorance %fir<* of three kinds (^fct is). 8. The identification of the ego1 with the reflection of Consciousness, the body and the
VIVEKA II
Witness are of three kinds, namely, natural, 2 due to (past) Karma, 3 and due to ignorance, 4
respectively.
1
Rgo See ante, sloka 6. 2 Natural The moment the reflection of Consciousness and the ego (Ahamkara) come into existence, they become identified with each other. The ego manifests itself under the influence of this reflection. Therefore this identification is called natural or innate. The experience resulting from this identification is, " I know " (3?f SfRfft). 3 Karma The ego identifies itself with a particular body according to its past acts, virtuous or otherwise. Birth in a particular body is always determined by Karma. The experience resulting from this identification is, " I am man " (3Tf *T3^:).
4
Ignorance. Ignorance of the real nature of Consciousness is called here ^ffcf (delusion) which is without beginning and cannot be described as * Real ' or * Unreal '. This identification of the Ahamkara (ego) with the Witness (*T[$fT%tF3r) is based only upon ignorance ($TTfcf). This identification can be removed only by knowing the real nature of Consciousness. The experience resulting from this identification is, ** I am or exist "
IX
How the different identifications of the Ahamkara come to an end is thus described :
VIVEKA
of the mutually related (ego and the reflection of Consciousness) s^t: of those that are taken to be real tffsrg? natural (flWcwrer of the identification) 3 certainly frifa: annihilation snfer is not possible ^ the other two WOTT^ with the wearing away of the (result of) Karma srturw and enlightenment SOTK^ respectively Ref^r
disappear. 9. The mutual identification of the ego and the reflection of Consciousness, which1 is natural, does 2 not cease so long as they are taken to be real. The other5 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.
1 Which etc. The moment the ego (3^R) and the reflection of Consciousness come into existence they identify themselves with each other.
2
DJCS not etc. That is, they can never separate themselves from each other so long as they are taken to be real. It is like the reflection of the sun in the water in a pot. The reflection can never separate itself from the water. The reflection disappears only when the water pot ceases to be.
1 Other two. The identifications of the ego with the body and the Witness
*
Wearing out etc. The identification of the ego with the body is due to the past Karma whose effect is seen in this body that lasts till the Karma continues to produce its effects. But when the body comes to an end owing to the complete wearing out of the effects of Karma its identification with the ego automatically
ceases. This phenomenon is also observed at the time of swoon and deep sleep when the effects of Karma are temporarily suspended,
c
Attainment etc. The identification of the ego with the Consciousness (SRMfcfW?) is due to error
(srffrr)
which is destroyed only by the attainment of Knowledge. Knowledge (^H) destroys ignorance (3TKR) and its effects. Ahamkara or the ego is the effect of ignorance. Therefore it is also destroyed by Knowledge. Hence Ahamkara can no longer identify itself with the Witness after enlightenment, when it disappears in Brahman.
The three kinds of identification described above disappear simultaneously when the Jiva realizes itself as Brahman.
X
Now is ^described the world-bound nature of the Atman as well as its associations with the three states, which are possible only when the ego identifies itself with the body :
II ?o ii
SHI in deep sleep ^l^Rsfr when (thethought of) ego disappears %?: the body also 3T%cT*n unconscious wrs; becomes fJfarcrnl: the half manifestation of the ego ^fr dream (*RT% is) 5 but *n: full (manifestation) : waking state (wfcf is).
14 DfG-D$$YA VIVEKA
10. In the state of deep sleep, when (the thought of) ego disappears 1 the body also becomes unconscious. The state in which there is the half manifestation of the ego is called the dream state2 and the full3 manifestation of the ego is the state of waking.
1
Disappears The ego merges itself in the causal ignorance which is characterised by the nonapprehension of empirical objects. This state in which there is no perception of duality is called the state of deep sleep. The ego in this state does not identify itself with the body. The result of past Karma, then, is not noticed. Therefore we become unconscious of our body in that state. Comp. " s " (^f. " (Therefore he who has crossed that bank) if blind, ceases to be blind ; if wounded, ceases to be wounded : if afflicted, ceases to be afflicted.'' 2 Dream state In the dream state the ego does not perceive any object external to itself. The seer, the objects seen and the act of seeing which constitute the dream experiences are only the mental modifications of the ego. Compare
"There are no (real) chariots in that state, no horses, no roads (but he himself creates chariots, horses and roads).*' The dream experiences, though they appear during the dream state as outside the body of the seer, are known to be only modifications of the mind from the standpoint of the waking state. Therefore from the waking standpoint the dream state is only a partial manifestation of the ego.
3
Full manifestation In the waking state the ego experiences the gross external objects by means of its
DRG-DR&YA VIVEKA 15
internal organs. The ego and the non-ego which constitute the entire world of experience are both cognized in the waking state. In dream it is the mind alone of the sleeper which appears both as the ego and the non-ego. Therefore the full manifestation of the experience covering both ego and non-ego is seen only in the waking condition.
XI How the experiences of the waking and dream states are but the modifications of mind is described now :
the inner organ that is nothing but a modification (ir%0 faTcT^rSftRT identity with the reflection of Consciousness ^TFTCTT having attained ^w in dream ^WTT: ideas ^i^ imagines ^ in the waking state srlr: with respect to the sense-organs ^f|: external i%q^i^ objects 3OT3Rt imagines. 11. The inner 1 organ (mind) which is itself but a modification (l%0 identifying 2 itself with the reflection of Consciousness imagines (various) ideas 3 in the dream. And the same inner organ (identifying itself with the body) imagines 4 objects external to itself in the waking stale with respect to the sense-organs.
1
Inner organ This comprises mind (Jf^), mind
stuff
(fan:), intellect (H%: ) an d egoism
is D$G-D$SYA VIVEKA
2
Identify It is like .the identification of the heat (fire) with the iron ball.
3
Ideas The ideas of the ego and the non-ego as well as their mutual relationship.
4
ImaginesWe remember oiir 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 wakmg state. The waking experiences are also mere ideas or thoughts of the perceiving mind. XII
The real nature of the inner organ is thus described :
fipra ?wr II ? R II
the material cause of mind and egosm TB one *&i&w. of the nature of insentiency f&fr subtle sf^m the three states attains wi similarly STRRT is born W*re dies. 12. The subtle^ body which is the material cause of the mind and egoism is one 2 and of the nature 3 of insentiency. It moves4 in the three states and is born and it dies.
1
Subtle body This is the same as the Antahkarana and is called lingam* because it enables the Jiva or the embodied being to realise Biahman. This subtle body has been described in other Vedantic texts as composed of seventeen parts, viz., five .organs of perception, five organs of knowledge, five modifications of prana, mind (*W^[) and intellect
D$G-D$YA VIVEKA 17 2 One -The subtle body () and the karfina are really one and identical, though from the empirical standpoint they appear as different. Like the water and the wave the Antahkirana (HWIT'O and the ideas which manifest themselves as powers of knowledge and activity ($TR3n% and T%3ri3TT% which are on ly 1% or the modifications of the mind) are identical,
3
Nature etc. It is because the Ariahkarana is the modification of the Avidya which is of the nature of insentiency. It appears as sentient on account of its identification with the reflection of Consciousness
4 Moves etc. The identification with the three states as well as birth, death etc. can be predicated of the ego only and not of Atman or Self who is unassociated with these conditions.
XIII The existence of the material world is a matter of indubitable experience. The question arises, what is its cause ? Brahman, which is beyond all causal relations, cannot create it. Therefore the scriptures postulate Maya as the cause of the appearance of the universe. This Maya is extremely illusive. It cannot be described either as real or unreal. The best way to describe Maya is to explain its two aspects, which is done in the following sloka :
H \\ u
18 DRG-DZ&YA VIVEKA
of Maya f^mfrarerc of the nature of projecting (creating) and veiling ^faCT two powers ff without doubt (ztfa exists) T%lrren%: projecting power fosrf^ ^T^I^ from the subtle body to the (gross) universe *ro^ world &R{ creates .
13. Two powers, undoubtedly, are predicated of Maya, viz., those of projecting 1 and veiling. The projecting power creates everything from the subtle 2 body to the gross universe.
1
Protecting This leads one to think of the pure and attnbutelebs Atman to be Viswa, Taijasa and Prajna, associated with the experiences of waking, dream and deep sleep. It is, again, under the influence of this aspect of Maya that the non-dual Brahman appears as the manifested manifold.
2
Subtle body This body consists of seventeen parts. See ante, sloka 12.
XIV
From the relative standpoint, Brahman is pointed out as the cause of the universe because the mind seeks a cause. That Brahman is, really speaking, not the cause, can be seen from the following sloka which describes the true nature of
creation :
ti ? 11
DRG-D.R$YA VIVEKA 19
of the nature of Brahman
sft^nrarin the entity which is Existence-Consciousness-Bliss arwfr in the ocean ^TT%^ like foams etc. *r^rro^sRn??TT the manifesting of all names and forms efe'. creation wi is called. 14. The manifesting 1 of all names- and forms" in the entity 4 which is Existence-5 Consciousness-Bliss and which is the same as Brahman, like the foams etc. in the ocean, is known as creation. 7
1
Manifesting This manifestation is due to the projecting power of Maya which is potential in Brahman from the causal standpoint. 2 Names By which things are designated.
3 Forms That which is expressed by a name. Both names and forms are mere forms of thought as can be understood by the analysis of names and forms experienced in dream, which are nothing but the modifications of the mind.
4
Entity 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.
5
Existence etc. These are not positive attributes of Brahman, which cannot be described by word or thought. Words etc. can describe only what is perceived in the perceptual world.
Like etc. This illustration is for the purpose of showing the indescribable nature of creation. Foams, waves, bubbles etc. are not separate from the -ocean, because all these are made of the same stuff
20 DgG-D$$YA VIV&KA
as water. Again, they are not identical with the ocean, because we do make a distinction between theocean and the waves, etc. Similarly the manifested manifold is not separate from Brahman, as the Sruti" says, because no separate universe can be conceived of, which, according to the Sruti, is not of the nature of Existence-Consciousness-Bliss. Again, from the Sruti we know Brahman as separate from the world, which we perceive to be gross, solid, extended in time and1 space, etc. This appearance of the universe as separate from Brahman is due to Maya.
7
Creation Vedanta explains the origin of the universe by saying that it is the unfolding of Brahman through Its inscrutable power, called Maya. As the rope appears in the form of the snake, or as the ocean appears in the form of foams, 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 material and efficient cause of the world, XV Now is described the veiling power of Maya:
3TTO 5TT%: the other power (of Maya) within ^spRft: ($w) (the distinction) between the seer and the seen (objects) wft: outside ^ alsoafra&fc (3l5) (the distinction) between Brahman and the created universe amtfifir conceals *n this power ^fawf of the phenomenal universe T cause (w% is).
DgG-DR$YA VIVEKA 21 15. The other1 power (of Maya) conceals 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 power (STTTR) is the cause of the phenomenal universe.
power It is known as the Avarana Sakti (the veiling power) of Maya.
2
Perceiver The. Witness
(lJT$fT)
which is the cause of the immediate perception of "I" (see ante, sloka 1). It considers itself as the enjoyer etc. by identifying itself with the gross and the subtle body. Really speaking, it is the relationiess Atman.
3
Objects It includes everything from the empirical ego to the gross body. The Sakshin is distinct from the perceived objects. But the veiling power of Maya does not enable us to see the distinction and therefore the Sakshin appears to have identified itself with the empirical ego, mind, sense-organs etc.
4
Brahman Brahman is said to be of the nature of Existence-Consciousness-Bliss. But through the veiling power of Maya It seems to have identified Itself with names and forms and thus appears as objects of enjoyment.
5
Phenomenal This is a mere appearance like that of silver in the mother-o'-pearl.
6
This e1c t From the highest standpoint there is neither creation nor dissolution. Non-dual Brahman alone is and always exists. The appearance of the manifold is due to the veiling power of Maya which conceals the real non-dual nature of Brahman anii
g2 D$G-Dg$YA VIVEKA
presents the appearance of the variegated universe. It is just like perceiving dream objects with which the sleeper at that time is in no way connected. From the subjective standpoint a man becomes a world-bound creature on nccount of the identification of the seer with the mind, sense-organs etc. (object). Ignorance of the distinction between the subject and the object is* the cause of one'* sufferings in the world.
Though it is a custom with the Vedantic writers to describe the veiling power (Avarana Sakti) as prior to the projecting power (Vikshepa Sakti), the author of this treatise makes here a departure. Strictly speaking, the Avarana Sakti cannot be said to precede the Vikshepa Sakn or rtce vosa. For, the effects of both are seen. simultaneously. One cannot be conceived of without the other.
XVI
That Maya is the cause of the appearance of the universe has already been stated. The question now arises : what is the nature of Jiva who suffers by the law of transmigration ? It is the illusory characteristic of the universe that is described below with a view to discuss later on the real nature of Jiva :
3*31 fllfff f&T
ii \\\\
of the Witness, 3*cT: in immediate proximity few the subtle body ^r with the (physical) body tfffl related HIM shines. (That subtle body) f%Ri^T^T^*n^iri: on account of its
D$G-Dg$YA VIVEKA 2
being affected by the reflection of Consciousness s^T^rffR^: empirical sfan embodied self becomes.
16. The subtle body (Lingam) which exists in close proximity to the Witness(Sakshin) identifying itself with the gross body becomes the embodied empirical 1 self, on account of its being affected by the leflection of Consciousness.
1
Empirical self It is that which thinks itself as the agent, enjoyer etc. Jt is this Jiva that appears to die and be re born etc. But the Sakshin or Atman is bitthless, deathless, immutable and without attributes.
XVII A doubt arises here. The embodied self is unreal and hence liberation is not possible for it. Again the Sakshin is ever free; therefore no liberation is necessary for it. There is no third entity for whom the scriptures, pointing to liberation, can be prescribed. Therefore scriptures become futile. The following stanza removes this doubt by showing that the idea of the embodied self is falsely superimposed upon the Sakshin or the Witness.
aq; n ?vs
of this (the empirical self) *ffac4 the nature of being a Jiva STRRRJ. through superimposition tfifafa in the Sakshin am also
24 -DRG-D%$YA VIVEKA
appears Wim of the veiling power 5 but f^RSTOT by the annihilation, *f% the difference *n% having become clear ^ that (the idea of being Jiva), a?wr% disappears.
17. The character of an embodied self appears through false 1 superimposition in the Sakshin2 also". With the disappearance of the veiling power, the distinction 4 (between the seer and the object) becomes clear and with it the Jiva character of the Sakshin (Witness) dis
appears.
5
1
False supfrtmpositton This is due to the projecting powers of Maya.
2
Sakshin Thereby the Witness appears as the world-bound Jiva*
3
Also Though the Sakshin is ever free from all taint of worldliness.
4
Distinction Through Knowledge one realizes that the Sakshin is ever free from worldliness and is the eternal seer and all other ideas, trom the empirical ego to the body, are mere objects and hence negatable.
5
Disappears This is possible only through Knowledge which one acquires from the study and the understanding of the scriptures. Hence scriptures are not futile. XVIII
As in the case of the subject itself the Sakshin, through false identification, appears to have become the Jiva, so also Brahman appears to be identified with the
objective
universe.
D$G-D$$YA VIVEKA 25
5W Scoffer *R*flIST ftft I
H U \\
cmr similarly TT which ^rra: power of'Brahman and phenomenal universe ^? distinction srric^ concealing mfo exists 3&zm through its influence % Brahman ftScK^1 as being of the nature of modification STTORT appears.
18. Similarly,
1
Brahman, through the in
fluence of the power
2
that conceals the distinc
tion between It
3 and the phenomenal universe, appears as endowed with the attributes 4 of
change.
1
Similarly As in the case of the Witness and the object, with reference to the individual self. 2 Power The concealing power of Maya
3
// The real nature of Brahman is that It is
without attributes.
4
Attributes The six attributes of the manifested manifold, m., birth, existence, growth, change, decay and annihilation. Under the influence of Maya, Brahman appeals to possess these attributes and to be identified with the world.
XIX
When that veiling power is destroyed, the distinction between Brahman and the phenomenal universe becomes clear and then the changes etc. attributed to Brahman
disappear.
26 DRG-D$$YA VIVEKA
II I*. II
in this case also 3?nr%?fT^T with the
destruction of the veiling power ffjRnHrr. of Brahman and the phenomenal universe 5r^: distinction T%*m% becomes clear era: therefore ^f in the phenomenal universe fro*: change exists 5T not swfa in Brahman ^i%^ ever
change exists).
19. In 1 this case also, the distinction between Brahman and the phenomenal universe becomes clear with 2 the disappearance of the veiling power. Therefore change 3 is perceived in the phenomenal universe, but never in Brahman.
1
/;/ etc.-k$ in the case of the individual self.
2
With etc. As the result of the knowledge of the non-dual Brahman.
3
Change etc. Whose essential characteristics are birth, growth, decay etc.
In the foregoing stanzas we have seen, following the methods of agreement and difference, that the word "&" ("Thou" in the Vedic statement, "That Thou Art '0 indicates the Witness (Sakshin) which is immutable and changeless arid that the word "<Tc indicates Brahman which is unrelated to the phenomena. The attributes generally associated with *' Thou " and "That" are mere appearances and hence unreal.
DQG-DR&YA VIVEKA 27 XX Now is shown the identity of " Thou "' and "That":
II Ro ||
(it) exists *TTirr (it) shines (becomes cognizable) fo4 (it is) dear ^f form *m name ^ f[% af^rq^ all these five aspects (characterize every entity). W?I?R the first three (are) r characteristics of Brahrnan ^^ the next two ^^1 characteristics of the universe. 20. Every entity has five characteristics, viz., existence, cognizabilily, 1 attractiveness, form and name. Of these, the first three
belong
2
to Brahman and the next'1 two to the
world.
1
Cogmzabihty That which makes one aware of the existence of an object.
2
Belong fo etc. These three characteristics correspond to Sat, Chit, and Ananda.
3
Next two Names and forms are the chief charac teristics of Maya. XXI
The meaning of the preceding sloka is made clearer in the following by the methods of agreement and difference :
28 D$G-D$$YA VIVEKA
in the Akasha (ether), air, fire, water and earth ^fiwwroi^g in gods, animals and men *TT%^ra^T: (the attributes of) Existence, Consciousness and Bliss affiwr: common features ^IJTORT forms and names
differ.
21. The attributes of Existence, Consciousness and Bliss are equally1 present in the Akasha (ether), air, fire, water and earth as well as in gods, animals and men etc. Names and forms make2 one differ from the other.
1
Equally etc. All objects such as a pot, a picture etc. have these common features. These are the universal characteristics.
2 Make etc. We distinguish one object from another only by their names and forms. Names and forms are characteristics of the individual and hence relative. Even after the negation of names and forms, there exists the common substratum whose nature is Existence-Consciousness-Bliss (Absolute).
XXII
Thus following the methods of agreement and difference, we get the implied meaning of "a*" ("That") and " ri " (" Thou ") which points to the Satchidananda Brahman. Therefore Brahman is identical with the Jiva. But one should practise concentration (Samadhi) in order to strengthen this conviction. The methods of Samadhi are described below :
BRG-DR&YA VIVEKA 29
: \\ ^ \\
(to) name and form 5 two OT^ being indifferent ^rf^^R^rRqr: (*RO being devoted to Satchidananda f^ ^r either in the heart, STSRT or 3rf|: outside *f^r always *wrf3r concentration ^ft^ should practise.
22. Having
1 become indifferent to nameand form and being devoted to Satchidananda", one should always practise concentration3 either within the heart 4 or outside. 5
1
Having etc. Names and forms areimpermannte, because they appear and disappear. Though names and forms give the direct meaning (^pEZJTST) of "That'* and "Thou" (?4), yet they are negatable as found in deep sleep.
2
Satchtdanauda This is the implied meaning (e5^n^f)of all objects. The characteristics of Existence, Consciousness and Bliss are universal and therefore they form the common features of the substratum of all objects comprehended by "That" and "Thou". Therefore these aspects alone, being permanent, as distinguished from names and forms, are worthy of concentration.
8
Concentration Concentration or Samadhi means the one-pointedness of the mind by which the student feels his steady identity with Brahman. 4 Heart Heart is pointed out, for the facility of concentration, as the seat of Paramatman,
Outside That is, concentration can be practised through the help of any external object; such as &
30 D$G-D$$YA VIVEKA
word, sound, image or any other symbol. These two modes of concentration are meant for different
.temperaments.
XXIII
Samadhi with its twofold division is described in the following seven stanzas. Concentration within the heart is described in the three following :
\\\\\\
in which the ideas are present, in which ideas do not exist ffe (to be practised) within the heart swrfa: concentration (?fa) ferlR: of two kinds *rfo*7: 3*m%: concentration in which ideas are present s^rssfig^Fr according to its association with a cognizable object or with a sound (as an object) 5*f: again firm (are) ol two kinds. 23. Two kinds of Samadhi to be practised in the heart (within one's self) are known as Savikalpa 1 and Nirvikalpa. 2 Savikalpa Samadhi is again divided into two classes, according to its association with a cognizable object or a sound (as an object).
1
Savikalpa In this Samadhi, the practitioner concentrates his mind on Brahman without completely losing such distinctions as the knower, knowledge and the known. This is the initial step in the practice of concentration.
DRG-DR&YA VIVEKA 31
2
Nirvikalpa In this Samadhi the practitioner makes himself free from all thought of distinctions, as the knower, knowledge and the known. XXIV
Now is described the Samadhi (Savikalpa) in which concentration is associated with an object.
centred in the mind WJTOI: desire etc. S^T: (cognizable) objects %?R Consciousness cJc*w%^R as their Witness ^T%^ should meditate are this sspngftss;. (is) combined with cognizable objects srifoeTO: in which ideas are present *wfa: concentration. 24. Desire 1 etc. centred'2 in the mind are to be treated as (cognizable) objects. Meditate on Consciousness 8 as their Witness.4 This is what is called Savikalpa Samadhi associated with (cognizable) objects.
1
Desire See an!e y 4.
2
Centred etc. Because they are the modifications of the mind. They disappear with the disappearance of the mind as in deep_ sleep. Therefore, they have got nothing to do with Atman.
Consciousness It means Atman, that is, the Witness of all these mental modifications.
4
. Witness Because of the presence of Atman, the mind and its modifications are seen to be active.
32 DRG-DZ&YA VIVEKA
Then the process of the meditation is this : Whenever any thought appears in the mind, take it to be an object and be indifferent to it. But think of the Atman as your real nature, eternal and permanent. The object which is an idea appears and disappears. This sort of concentration is always associated with an object of thought. XXV Now is described a higher kind of Savikalpa Samadhi, with which some sound (object) is associated:
I) aflfrr: unattached *HW^; Existence-Consciousness-Bliss ^sw self-luminous free from duality 3fl%T am ?% are this (is) associated with words ^f^Fra: *wfa: Savikalpaka Samadhi, 25- I am ExistenceMTonsciousness
Bliss, unattached,
2
self-luminous
3 and free4 from duality. This is known as the (other kind of) Savikalpa Samadhi associated with sound (object).
1
Existence etc. Sat, jChit and Ananda are the natural characteristics of Atman,
2
Unattached Unrelated to Chitta or mind whose functions are seen as desire, volition etc. Atman is also unattached to virtue and \ice, weal and woe, (relative) knowledge and ignorance etc. Comp, "S "This Purusha is unattached.''
D$G-D$$YA VIVZKA 33
3
Self-luminous The existence of Atman cannever be doubted even when the relative objects are absent as in deep sleep. Compare " 3?g 5? (I. S. V*-<n) "* & felt 73%:" (f. V. 14 (That Brahman) is unseen but seeing, unheard but hearing/' ** Thou couldst not see the Seer of sight."
_
*
Free from etc. Nothing else exists besides the Atman, because Atman is one and without a second and it has no parts and it is not of the nature of insentiency. Comp. " TpfiSwifert^ n (3T. S. V^)* 44 He is, verily, one without a second.''
While practising this concentration the practitioner thinks, 4 * I am the Witness, the innermost Self". The object of his meditation is the non-dual Sejf free from the ideas of desire etc. which are foreign to Atman. There is only a current of self-consciousness. This sort of concentration is called Savikalpaka as it is not fiee from ideas altogether. Such ideas as, " I am. unattached," etc. are present in this Samadhi.
XXVI Now is described the higher concentration free from all ideas whatsoever :
<5 but ^Tg^jRT^i^i^ on account of complete absorption in the bliss of realization of the Self ^T^T^T both the perceived objects and sounds OT^T being indifferent to T%^rcffei^N^ like a flame in a place free from wind, T%T%"^T: : absorption free from (subject-object) ideas.
is.
4
34 DRG-DR&YA VIV^KA
26. But1 the Nirvikalpa Samadhi is that in which the mind 2 becomes steady like the (unflickering flame of a) light kept in a place free from wind and in which the student becomes indifferent to both 3 objects and sounds on account4 of his complete absorption in the bliss of the realization of the Self.
1
But The Nirvikalpa Samadhi is here distinguished from the Savikalpa Samadhi as described in the foregoing slokas. 2 Mind etc. Through the constant practice of the Savikalpa Samadhi, mind becomes free from all distractions which is the icsult of attachment to sense-objects. Therefore he, then, becomes competent to practise Nirvikalpa Samadhi in which the mind becomes steady like the unflickering Jiame of a candle kept in a windless place. Compare
*lcT
11
As a lamp in a spot unsheltered from the wind, does not flicker, even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self."
3
Both etc. These are associated with concentration in the Savikalpa Samadhi. Desires etc. are the cognizable objects and " J am unattached " etc. are sound (objects) or ideas.
4 On account etc. The word Anubhuti, in the text, means " Highest Consciousness " or " Self ". Comp.
VIVEKA 85
"
I bow to that innermost (Subjective) Self, birthless, incomprehensible, infinite, the embodiment of Bliss and the background of the World, created by Mahat etc. and painted by ignorance (Maya)/'
The word
*
Rasa ' means the Supreme Self or the nature of the Highest Bliss. Comp. "^r^T: l**rMfaW *T3TF%" (ft S. VvM). "He is the Rasa, flavour, tor only after perceiving a flavour can any one become blessed."
The word Avesa means complete absorption. Or it may mean the 'manifestation' of the Supreme Bliss .in the heart as the index of success in the Savikalpa Samadhi. Another meaning of the word is * coming '
(Slifcr)
trom all directions (su) of bliss. Still another meaning is the 'possession' i.e. the practitioner becomes possessed, as it were, by the bliss of self-realization and can no longer control himself.
The Nirvikalpa Samadhi is the highest kind of concentration in which the practitioner realises his real Self. In this Samadhi the functions of the mind are stopped and the practitioner experiences the Highest Bliss. Compare
Fffi
"
The mind, with the utter quiescence of modifications conferring upon one Supreme Bliss, is said to be Asamprajnata Samadhi that is dear unto the Yogis."
This Samadhi is characterized by the absence of the knowledge of the subject-object relationship. Apparently it is like that state of calmness and tranquillity which pervades a stone, because in the
36 DZG-DR&YA V1VEKA
Nirvikalpa Samadhi the mind stops its functioning. But it should not be mistaken for stupor or deep sleep in which state alone one experiences absence of duality. The difference between deep sleep and Nirvikalpa Samadhi is that in the former state there is no knowledge of Self, but in the latter there exists no feeling of not knowing the Self, because in the Nirvikalpa Samadhi one becomes identified with the ever-Conscious Atman. Compare
"The state in which all desires completely disappear which is (quiescent) like the interior of a stone, but which is not characteiized by _swoon or deep sleep is admitted as the real nature of Atman.'* Nirvikalpa Samadhi which is identical with the Highest Knowledge can be attained only as a result of discrimination between the real and the unreal, After this discrimination, the student becomes indifferent to everything of the lelative world. Comp. Sutra, Samadhi Pada, 16). "That is extreme non-attachment, which gives upeven the qualities and comes from the Knowledge of (the real nature of) the Purusha." This Samadhi is possible only for him who has become established in complete renunciation. Comp.
44
Success is speedy for the extremely energetic." In this Samadhi one becomes free from all thoughts or ideas but infilled with Supreme Bliss. Compare
II
DRG-DRSYA VIVEKA 37
'*
It is just like an empty pitcher placed in the sky, having nothing inside and outside ; and again; it is just like a full pitcher placed in the sea, full (of water) both inside and outside.
XXVII
By the practice of Samadhi described above the practitioner realises his own Self which is of the nature of Existence-Consciousness-Bliss. But this concentration can also be practised with the help of any object in the external world. By such concentration one can realise the nature of Brahman and creation. Brahman and Self
are identical
n ?vs ii
as in the heart sn^^rsfa in the external
region
as well 11%^ *GPR& ^gfr in any object whatsoever arra of the first kind swrftwRi; concentration is possible tf: that (Samadhi) ^JTI^TT^ Erom the Pure Existence (which is Brahman) the separation of names and forms. 27. The first1 kind of Samadhi is possible with the help of any external 2 object as it is with the help of an internal 3 object. In that Samadhi the name and form are separated4 from what is Pure Existence 5 (Brahman).
1
First kind etc, i.e.
theJSavikalpa
Samadhi with
the help of an object
38 D$G-D$$YA VIVEKA
2
External By concentration on such external* objects, as the sun etc.
3
Internal etc. Such as desire etc.
4
Separated Names and forms on account of their appearance and disappearance are negatable. This is done by concentration on the Satchidananda factor of an entity.
5
Pure Existence The Existence aspect of an object can never be negated. We have seen in the 24th stanza that concentration can be practised with the help of an object perceived internally. Similar concentration can be practised with the help of an external object also. Every object, as we have seen, has three unchangeable aspects, namely, Existence, Visibility, and Attractiveness. The two other changing aspects are names and forms. The practitioner should concentrate his mind on Pure Existence which is the same as Brahman and dissociate himself from the changing aspects of name and form. xxvin
Now is described the other kind of Savikalpaka Samadhi (^igr%[) associated with sound (object) to be practised with the help of an external object :
\\\t\\
of the same nature (always) and unlimited (by time, space etc.) ^ftr^WF^asfdr characterised by Existence-Consciousness-Bliss entity (flfam that is Brahman) 5%
DRG-DR&YA VIVEKA 39
tt such uninterrupted reflectioa middle, *T*TTT%: concentration *fa^ is. 28. The entity which1 is (always) of the same nature and unlimited (by time, space etc.) and which is characterised by ExistenceConsciousness-Bliss, is verily Brahman. Such uninterrupted reflection is called the intermediate 2 absorption, that is, the Savikalpaka Samadhi associated with sound (object).
Which is etc. Which remains the same, that is, immutable in the past, present and future and which is,not limited by time, space etc.
,
~
Intermediate Because it is superior to the Samadhi described in the foregoing Sloka and inferior to the Nirvikalpa Samadhi.
This Samadhi is similar to the one described in Sloka 25. The only difference is that it is associated with an external (objective) idea whereas the other one is associated with an internal (subjective) idea, XXIX
Now is described the Nirvikalpaka Samadhi which can be practised by following the objective method :
n
from the experience of Bliss
:
^ insensibility (to external objects) as in the previous instance
40 DRG-DR&YA VIVEKA
the third kind of Samadhi *RT: described 3Ri by the teachers) T^ : q^fa: swifafo: by the help of these six kinds of Samadhi T%T^FC always *BT time *nr^ should spend. 29. The insensibility 1 of the mind (to external objects) as 3 before, on account of the experience" of Bliss, is designated as the third kind of Samadhi (Nirvikalpaka). The practitioner should uninterruptedly 4 spend his time in these six 5 kinds of Samadhi.
1
Insensibility This shows that the mind is completely absorbed in the contemplation of Brahman. ~ As before As in the case of Samadhi described in the twenty-sixth Sloka ; here also the practitioner attains the Nirvikalpaka Samadhi by merging the entire illusory phenomena in Brahman and by being indifferent to the manifested manifold (^3$) and such ideas as " indivisible " (a?^:), of the same nature
(tpB?3f:)
etc. Concentration becomes steady like the unfiickering flame of a candle in a place free from wind.
3
Experience etc. This bliss is due to the knowledge of Brahman whom the scriptures describe as an entity of Bliss. The Self (subject) is identical with Brahman. In the subjective concentration, the Self which is the Witness of all mental modifications is identical with Brahman. Otherwise such concentration, without a substratum, becomes a mere mental abstraction and ends in nihilism. Again, in objective concentration, Brahman, the unchanging entity in all perceived objects, because of its all-pervasive nature, is identical with the Self (subject). As the knowledge of Brahman is associated with bliss so also the knowledge of Self is accompanied by Bliss Eternal.
VIVEKA 41
4
Uninterruptedly This Samadhi should be practised uninterruptedly for a long time. Then only can the practitioner be firmly established in supreme knowledge. Cf. (*T) "^t^reA^4^^R%ftd1wqftr: " (TT. %, *fflTIT7I3;, vsv). "It becomes firmly grounded by long, constant efforts with great love (for the end to be attained). "
5
Six That is, three subjective and three objec
tive.
XXX
As a result of the constant practice of Samadhi, described above, it becomes subsequently quite natural and spontaneous. Then the student realises Brahman
everywhere.
TfoScT
the attachment to the body with the disappearance of TOTc^fa the Supreme Self (MricT (HT%) with the realization of ^^^r^r to whatever objects *R: mind ^TRT goes rr^TrT^r there ?r?n>w. absorptions (^r^cr are).
30. With the disappearance of the attachment1 to the body and with the realization of the Supreme Self, to whatever object- the mind is directed one experiences Samadhi.*
1
Attachment etc. On account of such attachment to body, a being feels that he is a man, a Brahmin, a so and so, etc. Following the process of enquiry Jaid down in Vedanta, the student realises that all
42 DfG-DgSYA VIVEKA
internal entities from the empirical ego to the body are only objects and the subject (Self) is the Witness. Therefore, he ceases to identify himself as attached to the objects, knowing that appearance and disappearance are their inevitable nature. Similarly, by an analysis of the external world he realises that Brahman is the only permanent entity in the universe, while names and forms are changing phenomena. Therefore the practitioner becomes indifferent to the Internal and external objects and fixes his mind on Brahman which is identical with the Self.
2
Objects As perceived by the senses.
;H Samadhi That is, as a result of constant piactice of Yogic Samadhi, as described above, for a long time and with the help of the knowledge of Truth, the practitioner realises all objects, internal and external, as Brahman. Even the names and forms which appear to the ignorant as devoid of reality are looked upon by the Jnani as ever existent Brahman. He sees everywhere Brahman only. The knowledge of Brahman which is at first attainable by effort becomes, later on, quite spontaneous and natural.
XXXI
Now is described the result of this supreme realization in the language of the Mundaka Upanishad (2-8) :
\\\\ \\ . Him who is high and low & bv beholding i*pmfrr: fetters of the heart firmer is broken flWswr: all doubts fiteRt are solved
D$G-Df$YA VIVEKA 43
His Wffa ^ all works' (and their effects) wear away,
31. By
1
beholding Him who2 is high and low, the fetters 3 of the heart are broken, all 4 doubts are solved and all 5 his Karmas (activities and their effects) wear away.
1
By beholding Him That is, by realising Brahman throughout the manifested manifold. 2 Who is high and low The word high (q*[) signifies Brahma, what is known as cause of the universe. The word low (3^) signifies the universe etc. which are the effects. It is the non-dual Turlya Brahman alone that exists everywhere, both in the cause and in the effect.
3
Fetters etc. This denotes ideas of agency etc. which are falsely superimposed on the Self. This is due to ignorance.
4
All doubts That is, the doubts regarding the nature of Self.
*
AlUiis Karmas etc*~-For a Jnani the accumulated
works
(4f%cT3$r)
as well as fresh works
(3Tf*nT*rar) do not yield any result. Only the fructescent works
(5tt^*'T3*T),
as a result of which a man has got his present body, continue to produce their result. This work yields its result so long as the body lasts. But this explanation is offered only from the standpoint of the ignorant who see even a Jnani subject to disease, misery, hunger, thirst etc. But a Jnani who has made himself quite free from the body-idea does not feel the effect of any Karma. For him all works and their effects are non-existent. Comp. " arerftf n^cf ^f&nfoft *2STff:" (ST. s. olvs^). "(But) when he is free of the body, then neither pleasure nor pain touches him."
44 DRG-DR&YA VIVEKA
He who realises Brahman attains liberation
-which is the highest objective of life. Compare the .following Sruti passages : "sra* %5 ^ira" **%" (3. s. vv>) 14 He who knows Brahman, verily, becomes Brahman/' "srefa^raficf TO*" (I. 3\ Wl) 14 The knower of Brahman attains the Highest."
44
The knower of Self goes beyond grief. "
"3f^q | 3RcR Simtsfi-r
;>
(f. S. V-1-v)
44
Oh ! Janaka ! You have attained fearlessness. "
''TTrfW^ ^8ra5T^T%I%
M
(f. ^. v-V^X)
44
Oh, (Maitreyi), thus far goes immortality.
"
44
Knowing it (Self) one goes beyond death/' "33RTSSI ^R^TS^M (f. 5T. VV-^3) "When the Self only is all this."
XXXII We have seen the method prescribed in this treatise for the realization of the Highest Truth. By following this method the student understands the real significance of 4< That " and " Thou " and ultimately realises that identity. All these have been described in their proper places. The various helps for the attainment of such knowledge have been dealt with as well as the result of the knowledge of identity. The treatise may be said to be
DRG-DR&YA V1VEKA 4S
completed here. But' a doubt may still arise in the mind of the student. What is the nature of Jiva? If the Witness (Sakshin) is really Brahman, then He cannot be Jiva. And if He is Jiva, then He cannot be Brahman. In any case, the teaching is of no use. Therefore, it is necessary to explain to the student the real nature of Jiva.
The student will be told in the following slokas that the Jiva in reality is Sakshin and identical with Brahman. The Sakshin considers itself to be Jiva owing to his identification with the Upadhis :
limited f%^mm: unreal presentation of Consciousness g^fto: ^sw^cr. the third is as imagined in dream ^KT T%iV<*: these three kinds 3fa: embodied being T%iR: should be known fi^r among them ^rrer: the first one (is) the real nature (of Jiva).
32. There are three conceptions of Jiva (Consciousness), namely, as that limited (by) prana etc., as that presented (in the mind) and the third one Consciousness as imagined in dream (to have assumed the forms of man etc.)
According to the first theory, Sakshin (the Seer) appears to be subject to various Upadhis (limitations)
46 D$G-DRYA VIVEKA
of Prana, sense-organ, mind etc. and thus jegards himself as Jiva. It is like the infinite space (Akasha) portions of which appear to be limited by pots etc. According to the second theory, the Consciousness (Sakshin) appears to be fallaciously presented in the mind and this presentation is known as Jiva. It is like the reflection of the sun in water. The reflection always partakes of the qualities of the medium in which it is reflected as the reflection of the sun is seen to be moving etc. with the movement of the water. Similarly, the presentation of Consciousness in the mind partakes of the qualities of the mind, such as agency, desire, volition etc. According to a third theory, the nature of Jiva is the same as the nature of various beings one sees in dream. In dream, on account of the absence of the knowledge of reality, one thinks _pf himself as king, god, or beggar etc. Similarly, Atman, also, through the ignorance of its real nature, thinks of itself as man, or animal etc. According to the author of this treatise, the first theory (3ftft3W3:) tells us that the real nature of Jiva is Brahman. This view is, however, not accepted by all schools of Vedanta.
XXXIII
How is it possible for a limited entity (Jiva) to be identical with the Absolute Brahman ? This is thus explained :
3 ^RPRT: II u n limitation ^rer: w^ is imaginary <(illusory) but s^lrer what appears to be limited TOOT (is) real rfl%?^ in that (Brahman)
DRG-DR&YA VIVEKA 47
on account of superimposition the Jivahood appears 3 but naturally 5TO<* (it is) of the nature of Brahman. 33. Limitation is illusory 1 but that which appears to be limited is real. 2 The Jivahood3 (of the Self) is due to the superimposition of the illusory attributes. But really it 1 has the nature of Brahman.
1
Illusory The idea of limitation is illusory. What is the nature of the limitation that is superimposed upon Consciousness (Sakshin) which is without parts etc.? This limitation is saicHo be caused by Prana etc. Ordinarily, limitation (3^1^:) is seen to be of the following kinds : A pillar is limited by the ground on which it stands. Or a part of it is covered (3TT^^) by roof etc. This sort of limitation is not possible in Atman because It is without parts. A frog is seen to be swallowed (3T^t^:) by the snake. But prana etc. cannot act similarly with regard to Self; for, It is always complete, without parts, without activity and ever peaceful, Cf. '* RP^Rc5 f*n^^ STRf" (3%. 3". V^) without parts, without actions, tranquil. " t JJTO5fr ITTfir^" (STtfcfare:) This is full and that is full. An elephant is seen to be trimmed (wpt^:) by the will of its care-taker. But Prana etc. cannot act likewise with regard to Atman ; for being themselves of nsentient natur^, Ptana ej:c. are subservient to Atman. Compare "y: sn^rTCRflRfo" (l-^ V^-^) He who rules the breath within. Hence no kind of limitation by Prana etc. can be predicated of Atman. Therefore the limitation which appears to be superimposed upon Atman is illusory.
~
Real. Sakshin or Self is real, because it is the same everywhere and at all times.
48 Z)gG-Df$YA VIVEKA
3
Jivahood The appearance of Jiva is not possible without the association of upadhis. The following analogy of a scholiast is interesting. Rahu always exists in the firmament. But it cannot be directly perceived except in association with the solar or the lunar disc. Similarly Sakshin also becomes an object of perception (Jiva) only in association with egoism, Prana etc.
// is etc. The Sakshin is the same as Brahman. It may be contended that if the idea of limitation (Jivatvam) and what limits it (Prana etc.) be unreal, then Sakshin also (what appears to be limited) is unreal. But this contention is refuted thus: Sakshin is not unreal because it is the same as Brahman. A woman wearing anklets, through illusion, considers her feet to be entwined by a snake. With the removal of the illusion, the snake idea vanishes: but her feet remain as they are. Similarly the illusion of limitation and what limits, is removed by Knowledge. But the Sakshin always exists.
XXXIV
That the theory of limitation (a explains in a better way the identity of Jiva and Brahman than the two other theories, is now described :
such Vedic statements as
"
That Thou Art
"
etc. sref^w ^RW of the limited Jiva <5*fiT swn with Brahman that is without parts i^Rrf identity ^3' declare *r not with the two other Jivas.
DRG-DR&YA VIVEKA 49
34. Such Vedic statements 1 as "That Thou Art" etc. declare 2 the identity of partless3 Brahman with the Jiva who appears as such from4 the standpoint of the 'Theory of limitation' (3T^t%^r?:). But it does not agree with the5' other two views (of Jiva).
Vedic statements The four great Vedic statements which summarize the entire teachings of tlv Vedas are : (1) "That Thou Art " (cTr?W%) ; (2) "I A Brahman " (3?f 5f^TI%f); (3) "This Atman is Brahman ^. (3T?F 3TRTT 3?l) ; (4) "(Pure) Consciousness is Brn _ man" (siffR 5fr). s \
2
ifijjare etc. The method followed in arriv fa" at surDecfoclusion is what is known as *n*n?n*Tc5$nJT' JeT a method in which the / of
on both sides are given ir T all
their l(*el
*Y^ 1 Js recognized, noticing caieful
essence
of
\^\^^ j s chj t or pure Consr
\ 3 pfl >
i*i jresenta!v ^ ^ 5-rW/cjj Btahman i.e., Pure Conscio^-j L^ 4 From the eiL That is, the Jiva as^ 'ancj eniOVS2" Theory of limitation" which decla* f- A J ,^ n limited by the Upadhis or Avidy J*va' , , . appears as Jiva. .eilts' 5 and their 5 ~v 7 rp, *ature of the objects The other etc. There ar . / , J of Jiva : one in which he ap- ^ (universe). and the other in which ' . ,.. ... . , ^^^o^* 4* ^ o-i ' ac " as cultivation, trade, presentation of the Seik^r ., r r i . .^ , . T-f,r t *i T* the Vedas, spiritual practitjty of these Jivas, acr ^ treatise, with Brahma> For, they have no rev in this world or in heaven. mere imagination. , . theory of limitatk her air fire ' water and earth 5 .-Various animate and inanimate objects.
50 D$G-D$$YA VIVEKA
Brahman can be demonstrated. But the two other Jivas are illusory. There cannot be any identity between an illusory appearance and a real entity.
XXXV
That the appearance of Jiva is due to the limitation (^^:) superimposed upon (j Brahman is thus described :
un
rv ^ *^ we ^[fc^J^^lf flW^^faf Sffi^rat II ^ II to ;ai
illu
f^qr^rrf^iWr 5TRT Maya character id by
as u oiection and concealment ^W^ in a^^man wnat-J r TA i ^^ JDUt" * j rests ^ra^ m Brahman *F Udi>le nature ^Ti^^r having concea'.. ^^itr he world and the Jiva, sre?^ c Ini agines.
Maya which has the dou6ie-v??erjt
explai'rfiP
and concealment is in
2 Brahman. Jiva and indivisible nature of Brahman theories, is Prahman) appear as the world
being.
^nte. lo.
for the cause of
''
are told that it (Maya)
. such v
"
That Thou Art
"
etc.
without parts tr^ri identity *3
*
yeJ
n
f
a
e?IS
^rc ^^T; with the two other Jivas.
DRG-DR&YA VIVEKA 51
xxxvr
What is the nature of Jiva and what is, again, the nature of the universe ? The answer is thus stated :
\\\\\\
located in Buddhi (mind) fallacious presentation of Consciousness *&f^the performer of activities HTTRT (^) (as well as) the enjoyer f| because (cTOT^ therefore) *for: ^fftrai becomes Jiva ^rptrraffi consisting of elements (^p) and their products (*ft%i) ^Tnr^q- of the nature of the objects of enjoyment & ^ all this, *FKt universe ^rra: is called.
36. it is because the fallacious presentation of Consciousness (f%5WRp.) located in the Buddhi performs various 1 actions and enjoys3 their results, therefore it is called Jiva. And all this, consisting of the elements 3 and their
products
4 which are of the nature of the objects of enjoyment, is called Jagat (universe).
1
Various actions Such as cultivation, trade, sacrifice, worship, study of the Vedas, spiritual practices etc.
2
Enjoys Either in this world or in heaven.
3
Elements Ether, air, fire, water and earth.
4
Products Various animate and inanimate objects.
52 D$G-DR$YA VIVERA
XXXVII
Both Jiva and Jagat are the products of Maya ; hence they are cognized so long as a man is in a state of ignorance.
^ 3$ these two *TWc<j<f till one attains liberation aRif^rewnw from time without beginning i^5?t K*ffi have only empirical existence <nwraL therefore 3^ both TRRPTO (are) em
pirical (in nature).
37. These
1
two, dating from time with
out
2
beginning, have (only) empirical3 existence and exist till 4 one attains liberation. Therefore both are called empirical. 5
1
These two The Jiva and Jagat.
2
Without etc. The origin of Maya which producesthe conceptions of time, space and causation cannot be proved from the relative or the empirical standpoint. It is because we aie in Maya that we cannot know the cause of Maya. Compare JOT M frBPRRft SKTOft >; (rftaT, 1 V
"Know both Prakriti and Purusha to be without
beginning."
3
Empirical In the state of ignorance the ideas of knower, knowledge and known are possible and the existence of the universe as well as various activities connected with it are possible only through these
concepts.
DRG-DRSYA VIVEKA 53
Till one etc. The world 'disappears when one attains liberation or Jnanam. Compare
i 1 STW
(3- s. VV*)
"Their fifteen parts enter into their elements, their Devas (the senses) into their (cortesponding) I)evas. Their deeds and their Self with all his knowledge become all one in the Highest Imperishable."
Empirical The Jiva and Jagat are neither real nor illusory (SfTfavufa^). They are empirical or phenomenal (2TT^[TR^).
XXXVIII
The following doubt arises : if the individual self, as weil as the cognized universe, existing from time immemorial, should last till one attains liberation, how is it possible to explain the scriptural passages dealing with creation, preservation and destruction and also waking, dream and deep sleep states? It is thus
explained :
ftsr
located in (associated with) Consciousness as wrongly presented fa$nrr?rof the nature of projection and concealment sleep $ at first sftwRft the (individual)
54 DRG-DZ&YA VIVEKA
self and the cognized universe anw covering g~r new but 3***^ imagines.
38. Sleep, said to be associated with Consciousness wrongly presented (in the mind) and of the nature of concealment and projection, at first covers the (empirical) individual 1 self and the cognized universe, but2 then imagines them (in dream) afresh. 3
1
Individual etc. The individual self and the universe whose existence is perceived in the waking
state.
2
But This is to show the distinction between the Jiva and Jagat perceived in the waking state (Vyavaharika) and those of the dream state (Pratibha
sika).
3
Afresh That is, the Jiva and the Jagat cognized in dream which are apparently different from those of the waking state. One of the scholiasts explains the Sloka in the following way : Nidra means Avidya, that is, a state in which the nature of reality is not known. This Nidra or Avidya merges (^T^T-SffeT^F^r) everything within it at the time of deep sleep or cosmic dissolution ; Jiva, again, imagines them afresh at the time of waking. The ^ord "imagines" means that they again become objects of experience. Jiva or the Chidabhasa being itself a creation of Avidya cannot properly be said to be the ground (3Tf9RT) of Avidya. But from common
experience,
"
I am ignorant " (3T? 3T|F;), such expression may be used, It is on account of the belief in causality that the mind sees a causal relation between the experiences of the waking and the dream states.
V1VEKA 55*
XXXIX "
Why are the Jiva and the Jagat, as cognized in dream, imaginary or illusory?
^ ft
TTCT these two Jftfttfara tpf rc*RRrr?t on account of their having existed only during the period of (dream) experience ^1^11%% illusory (&&& are called) f| because *?rcrsf^ for one who has woke up from sleep ^m in (new) dream cRt: of those (Jiva and Jagat) 3?r: again f&ftr: existence r not (seen). 39. These two objects (namely, the perceiving self and the perceived world) are illusory on account of their having existed only 1 during the'pferiod of (dream) experience. It is because no one after waking up from clream sees those objects when one dreams again.
1
Only These objects do not exist during the subsequent waking or clienni states. From this analogy it can be said that the entire world of experiences, perceived as real during the state of ignorance, are illusory or imaginary on account of their non-perception after the attainment of Know
ledge.
XL The following three stanzas point out the difference between the Jivas as conceived from (he three standpoints stated above:
56 D$G-n$$YA V1VEKA
^: who (is) sifcWTftra: illusory (that is
perceived
in dream) ^: Jiva fa: he) ^ that TnftrwfM) illusory (perceived in dream) *m^ world ^Tr4 real *r^cf thinks g but spar. other ^ETSFRSJ: empirical ^fan Jiva (<ra; that) few 5% unreal (T^fr thinks). 40. He who is the illusory 3 Jiva thinks the illusory world2 as real 3 but the empirical4 Jiva thinks (that world) as unreal 5 .
1
Illusory Imagined in dream.
2
IVorld The world that is perceived in dream.
3
fieal Because such world exists as long as the dream Jiva exists in dream.
4
Zs;//^//-/^/-^Vyavciharika Jiva is he who considers himself to be the enjoyer etc., in the waking state. This Jiva is the reflection of Consciousness in the Buddhi. r> Unreal To the Jiva of the waking state the entire dream-perceived world of subject and object appears as unreal. The dream and the waking experiences, on account of their mutual contradictions, cannot be said to be real. XLI
Now is described the nature of experiences of the Paramarthika (Real) Jiva:
DRG-DR&YA VIVEKA 57
*: who (is) *n*roftsfc empirical ^T*C: Jiva H: he ^ that ^I^TT^E empirical *r*r^ world ^f real srwrf sees <rnc*nflN>: the real (Jiva) that) ftrwrr ?f% unreal *T-ar% thinks. 41. He who is the empirical 1 Jiva sees this empirical 2 world as real. 3 But the real 4 Jiva knows it 3 to be unreal.
L
Empirical See ante, sloka 36. Empirical The world of waking experiences created by Maya. * Real As existing in past, present and future. It is because the relative world exists as long as the Jiva, its perceiver, exists. Real Jiva The Jiva that is the witness of the three states, 5 //The world and its experiences in the waking state. Because such world and its experiences are not perceived in deep sleep.
XLII
The ParaiYiarthika Jiva as distinguished from the Jivas of the waking and dream experiences is identical with Brahman.
I ^ n
the real Jiva 5 but 5T$M identity with Brahman TrwnShS real stt% knows
58 D$G-Dg$XA VIVZKA
other ?r sft$r% doeiPttot see STWC^T as unreal 5 but ^faffi" sees. 42. But the Paramarthika Jiva knows its identity with;1, Brahman to be (alone) real. He does not see the Other, 1 (if he sees the other) he knows it to 1>e ffetisory. 2
1
Other He;doefr not see any existence other than Brahman. <5omp. " v& ^F^c^^IrT " (*5T. " where one doess$0t see the other". 3j<j/' (f . g1 . ^y^iy,) " when the Self is only all this* 7
2
Illusory -^^fe the Paramarthika Jiva comes back to the relative plane of Consciousness he knows the world and the reflected Consciousness (Jiva) to be
unreal. The Jiva so long as it does not know the distinction between the Witness (^) and the perceived world (^\) thinks the aggregate of body, mind, senseorgan etc., as the seer and the object (perceived world) as real. The Vyavaharika Jiva is he who knows the ego (seer) as distinct from the aggregate of the mind, body and sense-organ etc., and thinks of the world not as real but the creation of the causal Self ultimately disappearing in it. He further knows this causal Self (Saguna Brahman) alone. to be real. But the Paramarthika Jiva knows this causal relation to be unreal. The Brahman does not produce or manifest the world of ego and non-ego. The idea of Jiva is due to a false superimposition upon Brahman. It is like the superimposition of the snake-idea on the
rope.
XLIII-XLIV
The following doubt arises : The Jivas known as VySvah&rika (experiencer of the waking state) and PrStibhasika
DRG-DR&YA
(experiencer of the dream. state) on account of their being products of Avidya, are insentient by nature. Then how can they be described as Jiva ? For Jiva is the same as the Jivatma as the Sruti says, " Entering by this living; self" (Chand. Up. 6-3-2, 3). The Brahman itself has entered into the Devata (shining element), of the nature of fire, earth, water, in the form of a Jivatma and manifested different names and forms. The doubt is thus
solved :
Rffa*m*r% ii 99 n
sweetness, fluidity and coldness, tfftWT: characteristics of water crfr% in the wave f3^wr inhering m%%%ff in the foam of which it (wave) is the substratum 3?ft also w 3?3*ffiT as inheres *nf&W: the inherent characteristics of Sakshin ^?m-?T: Existence, Consciousness and Bliss ^r?n<t on account of relation 52n^flR:% in the Vyavaharika Jiva 5?gn^f?cf inhere a^gftT through it 5iif^rii%% in the Pratibhasika Jiva cfW similarly (argi^fScf inhere). 43-44. As such characteristics of water as sweetness, fluidity and coldness appear to inhere in the waves, 1 and then also in the
60 DgG-D$$YA VIVEKA
foams of which the waves are the substratum, so also Existence, 2 Consciousness and Bliss which are the (natural characteristics of Sakshin) appear to H inhere in the Vyavaharika Jiva 4 on account of its relation 5 (with Sakshin) and through it similarly inhere in the Pratibhasika
Jiva.
1 Waves The substratum of waves is water. The characteristics of the substratum appear to inhere in that which is substrated. The water appears as waves and the waves as foams. There is no difference between them except in respect of names and forms. Again, the foams, waves and water cannot be separated from sweetness, fluidity and coldness. The substance is, according to Vedanta, the same as the quality.
2
Existence etc. These are the natural characteristics (^T^T^^fJF) of Sakshin or Brahman. As a matter of fact, Sakshin is identical with Satchidananda.
3 To inhere in It is because the Vyavaharika Jiva, including the perceived universe, is the illusory appearance (Aropila) falsely superimposed upon Brahman. Therefore the characteristics of Brahman appear to inhere in the Jiva and the Jagat.
4
Jiva Both the Vyavaharika Jiva and the Pratibhasika Jiva include the worlds or the non-egos perceived in the waking and dream states.
5
Relation This relation is seen from t'he causal or relative standpoint. From the standpoint of Brahman there is no Jiva, Vyavaharika or Pratibhasika and hence no relation.
fl
Pratibhasika Jiva Both the ego and the nonego cognized in dream also have the characteristics of Existence, Consciousness and Bliss.
DRG-D%$YA VIVEKA 61 XLV
This is how the characteristics of Atman are superimposed (srsjrcnr) upon the seer and the seen. Now comes the negation of this erroneous superimposition.
jq with the disappearance of the foam craptff: its characteristics SSRTT: such as
fluidity
etc. <TTW% in the wave *$: exist f^sSr with its disappearance again T$T these 3U as before ^T> in the water fciBi% exist. '45. With the disappearance of the foam 1 (in the wave), its characteristics such as fluidity etc. merge in the wave; again with the disappearance 61' the wave2 in the water, these characteristics merge, as 3 before, in the water. 1 Foam This is an appearance. The wave appears as the foam. ~ Wave This is' also an appearance of water,. which is the ultimate substratum.
8 As before Fluidity, coldness and sweetness were what constituted water before waves and foams appeared. Now after the disappearance of wave and foam in the water, these characteristics are also found to exist in their antecedent forms, as water from which they cannot be separated. Water always exists. Foams etc. have no existence separate from water. They appear from and disappear in water. They are nothing but water in another form.
62 D%G-DR&YA VtVEKA
XLVI
Now the meaning that we get from the illustration is applied to the object illustrated :
errsrfa n ^ n
^r with the disappearance of the Pratibhasika Jiva (sft^R^r: the characteristics of Existence, Consciousness and Bliss) in the Vyavaharika (empirical) Jiva exist rf?R with the disappearance of that characteristics of Existence, Consciousness and Bliss mqw in Sakshin <r3wn%
merge. 46. With the disappearance of the Pratibhasika 1 Jiva (in the Vyavaharika Jiva) Existence, Consciousness and Bliss (which are its characteristics) merge in the Vyavaharika Jiva. When that also disappears (in Sakshin) these characteristics (finally) merge in Sakshin. 2
1
Pratibhasika Jiva This and the Vyavaharika Jiva include the worlds perceived by them respectively.
2
Sakshin That is, Brahman which is identical with Self. Existence, Consciousness and Bliss which are imagined to be qualities of Brahman are, in reality, the same as Brahman.
As with the merging of foam, wave etc. in the water, their fluidity etc. disappear therein, even so with the
DRG-DR&YA VIVEKA 63
mergence of the Pratibhasika Jiva and the Vyavaharika Jiva in Sakshin (that is, in Brahman at the time of deep sleep and Mukti respectively) the characteristics, such as Existence etc. inhering in them, disappear in Brahman. For names and forms as well as the characteristics belonging to them have no other existence apart from Brahman. They appear out of and disappear in Brahman Brahman or Sakshin. Its existence cannot be denied, in the past, the present or the future nor in the states of waking, dream or deep sleep. The Vyavaharika Jiva and the world that it perceives are non-existent before creation and after dissolution. They exist only during the period of ignorance. They appear out of Brahman, inhere in Brahman and finally disappear in iiiahman. As foam and wave have no existence apart from water, so also the entire universe consisting of the ego and the nonego have no existence apart from Brahman. Verily all exista in brahman.
Vedaham etam purusham mahantam
Aditya-varnam tamasa parastat
Tam eva viditvamimrityum eti
Nanyah pantha vidyate 'yanaya
'I know the Veda, the great totality;
radiant as the sun, beyond darkness.
Those who know that become immortal.
There is no other path.'
– Shwetashwatara Upanishad, 3.8
http://www.iskcondesiretree.com/m/discussion?id=2103886%3ATopic%3A1211337
Other verses in the Svetasvatara Upanisad (3.8-9) substantiate this as follows:
vedaham etam purusam mahantam aditya-varnam tamasah parastat
tam eva viditvati mrtyum eti nanyah pantha vidyate 'yanaya
yasmat param naparam asti kincid yasman naniyo no jyayo 'sti kincit
vrksa iva stabdho divi tisthaty ekastenedam purnam purusena sarvam
"I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.
"There is no truth superior to that Supreme Person, because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies."
Now few things to understand here that the upanisads first mentioned him arupam ( no form) again in other verses declared he is Purusha (Person) . So what should we conclude, it seems apparant contradiction , but there is no contradiction beacuse Arupam used for that the Purusha has no form like us, he has no material form rather he has a transcendental form.
Another thing if we accept few verse of upanisads talks about impersonal accept, and we conclude that absolute truth is impersonal on that basis, then what will we answer to those verse which talks god is personal.
Like in BG Krishna saying
5
With etc. -This includes Buddhi, Chitta, and Ahamkara.
6
Perceivet The mind is controlled by the conscious Self. Comp.
"
aTWWWT W^Sf!^ "fa*. VV})
44
My mind was elsewhere ; I did not see.
"
7
// The Atman or the innermost Self is the ultimate perceiver. If a perceiver of the Atman is sought, the enquiry will end in what is known as a regressits ad infinitum. All entities from the gross objects to the mind are products of Avidya which itself is insentient (^^r). 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 knowledge of the Knower is never absent.
The subject matter of the first sloka is explained in detail in the following :
D$G-D$$YA V1VEKA
II
ll R II
on account of such distinctions as blue, yellow, gross, subtle, short, long etc. srRTT^ifir various ^wr forms the eye tjCTT as one *fjfa perceives.
2. 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.
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, 3^ or the seen. With reference to the objects, the eye is the perceiver.
The one characteristic of the objects is their changeability. Change is possible only in things which are imagined with reference to a substratum, as is the case with the snake, stick, water-line, garland etc., falsely imagined in a rope. These ideas are subject to change. The characteristic of the Seer is unchangeability. The objects change tout their perceiver is constant. The appearances, like the snake etc., change but the rope is constant.
III
The eye, on account of its changeable nature is an object and its perceiver is the mind.
blindness, dullness and sharpness, ^rwg characteristics of the eye *R: mind as a unity ^m^ cognizes ^ this * to ears, skin, etc., ^ also sfteq-^r applies.
3. 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.
Though the eye is the perceiver in respect of the various forms, yet it becomes the object of perception in its relation to the mind. 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.
IV
Mind, also like other sense-organs, is an object perceived by another. This is indicated in the following sloka :
VIVeKA
:
II II
Consciousness s&r*n desire determination and doubt srersRfc faith and want of faith tpfaft steadiness and its opposite ?>. modesty v fr: understanding *ft: fear ^*rr<fa and such others tprarr unified qro^ illumines.
4. Consciousness illumines (such other mental states as) desire 1 , determination 2 and
cloubt, belief
3 and non-belief, constancy4 and its opposite, modesty, understanding, fear and others, 5 because it (Consciousness) is a unity.
1
I Desire Desire for the satisfaction of sensual
plccisure.
2
Determination Determining the nature of objects directly perceived by a sense-organ.
3
Faith Faith in the result of Karma and the existence of God.
1
Steadiness The mental power which sustains a man even while he is physically or otherwise tired.
5
Others etc. Other states or functions of the mind are enumerated in the Aitareya Upanhhctd (8-2).
The list of the states or functions of the mind has been adopted from Brhadaranyaka Upanishad (1-5-3). V
That the mind undergoes all these changes is known to all. Because of its changeable nature, the mind is an object of
D$G-D$$YA VIVEKA
perception and Consciousness is the perceiver. This is because all these changes are perceived by Consciousness. Consciousness perceives all these states because it is a unity. These states, though distinct in nature, become unified in Consciousness or Self.
\
frrr II ^ II
This (Consciousness) T s^T% does not rise f s^cTH ^ does not set ire increase *r ^rftr does not undergo w decay * farfa) does not undergo ^ of itself f^TTKT shines *w on the other hand T%?TT without snw aid (of other means) ^F^TR other objects Hm?i illumines. 5. This Consciousness1 does neither rise2
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.
1
Conscion$ness It is the eternal Witness of all
internal changes.
2
Neither rise
'
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 aw'are 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.
DRG-DR&YA VIVlKA 7
3 Set
*
Setting
' means disappearance of an existing entity, i'.*., its becoming non-existent again This state, though possible for relative entities, cannot be predicated of Consciousness. No disappearance or destruction can be cognized without a conscious Witness.
4
Does not etc. Every perceived entity of the empirical world possesses six characteristics, viz., birth
),
existence (3?F%c^), growth (ffe), change ), decay ( STT^q" ) and destruction ( 5TF5T ). But Consciousness has none of the characteristics of a perceived entity. By negating birth and decay, the four other characteristics are also negated in Consciousness. Growth and decay are only possible for those entities which have parts. But Consciousness is without parts.
Everything else -Ail perceived entities. Comp. " "it shin
ing, all else shines" (K<tfha Ufani*had o-lS)^ It is because there is nothing else to illumine the Atman : it is self-luminous.
VI
in the Buddhi (intelligence) reflection of Consciousness sjfNrcf: on account of entering *TR appearance (of specific knowledge) *r^r happens ft: intelligence (understanding) 3 and Hs^r of two kinds fercfi is TTSPT one 3?f?T%: egoity wr^ is wrr other ^rf.^^w^ of the nature of mind (mental
faculties).
VIVEKA
6. Buddhi appears to possess luminosity1 on account of the reflection of Consciousness in it. Intelligence (Buddhi) 2 is of two kinds3 . One is designated egoity (^tff^O, the other as mind
1
Luminosity The Conscious Self 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 (3T%sj[) a modification appears known as mind (3TcT:3RQf) which though insentient (sre") (being the product of 3U%3U) appears as conscious on account of the association of consciousness or >Uman with it. The Atman appears as Buddhi when associated with Antahkarana. The Buddhi, on account of its association with Consciousness, appears to be endowed with agency, will etc.
2 Buddhi Buddhi or Dhlh or intelligence is the internal organ which is subject to various modifications. The modification which makes and endows it with agency etc., is known as Ahamkrii or Ahamkara or egoism. Another modification is known as memory consisting of various faculties by means of which external objects are perceived. The Buddhi, by itself, is insentient
(3f^).
But its appearance as subject, object and the means of perception is possible on account of the reflection of Consciousness (f%^) in it. This reflection endows Buddhi with the power of perceiving objects. 3 Two kinds When Consciousness is reflected in Buddhi it undergoes two main modifications. These are^the ego and the mind. The ego implies a subject
(3T?3>rT)
as well as its mind
(3tcT:3ROT). The inner organ, according to its different functions, is known
DRG-DR&YA VIVEKA
as volition and doubt
(SRtiQ, determining faculty and the faculty of memory (f%xf).
VII
According to the first sloka, the eye and the mind have been described as seers with respect to their several objects of perception. But they are insentient. Therefore a doubt arises as to their power of cognition. This doubt is solved by the following sloka which says that though the mind etc. are insentient, yet on account of the reflection of Consciousness (f%^) in them, they appear to be conscious. Hence knowledge of objects is possible for them.
!: of the reflection and egoism identity cTH anr.ffik^ is like the identity of fire and the heated iron ball TOq; opinion (of the wise) ^ that 3??*PR egoism owing to the identification \^ body consciousness 3?^ has attained.
7. In the opinion of the wise, the identity of the reflection (of Consciousness) and of ego 3 is like the identity 2 of the fire and the (heated) iron ball. The body3 having been identified with the ego (which has already identified itself with the reflection of Consciousness) passes for a conscious4 entity,
10 D$G-DR$YA VIVEKA
1
Ego It is associated with the notion of subject,
2
Identity In the case of a red-hot iron ball, fire and iron appear to be identified with each other. Similarly the reflection of Consciousness, coming in contact with ego, becomes completely identified with it and they cannot be separated from each other. This reflection of Consciousness which identifies itself with the insentient Ahamkara is what is known as Jiva or embodied being.
3
Body Which is otherwise inert and insentient,
,
4
Conscious enlity That is, movement etc. are ascribed to the body on account of this identification. Consciousness (srsn^FT^l) 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-organ.
VIII
Now is described the nature of the identification of Ahamkara with different
entities :
of the ego <n^Rr identification with the reflection of Consciousness, body and Witness ^WffiC. respectively natural ^*fcf due to past Karma srifhsF^f ^ and due to ignorance %fir<* of three kinds (^fct is). 8. The identification of the ego1 with the reflection of Consciousness, the body and the
VIVEKA II
Witness are of three kinds, namely, natural, 2 due to (past) Karma, 3 and due to ignorance, 4
respectively.
1
Rgo See ante, sloka 6. 2 Natural The moment the reflection of Consciousness and the ego (Ahamkara) come into existence, they become identified with each other. The ego manifests itself under the influence of this reflection. Therefore this identification is called natural or innate. The experience resulting from this identification is, " I know " (3?f SfRfft). 3 Karma The ego identifies itself with a particular body according to its past acts, virtuous or otherwise. Birth in a particular body is always determined by Karma. The experience resulting from this identification is, " I am man " (3Tf *T3^:).
4
Ignorance. Ignorance of the real nature of Consciousness is called here ^ffcf (delusion) which is without beginning and cannot be described as * Real ' or * Unreal '. This identification of the Ahamkara (ego) with the Witness (*T[$fT%tF3r) is based only upon ignorance ($TTfcf). This identification can be removed only by knowing the real nature of Consciousness. The experience resulting from this identification is, ** I am or exist "
IX
How the different identifications of the Ahamkara come to an end is thus described :
VIVEKA
of the mutually related (ego and the reflection of Consciousness) s^t: of those that are taken to be real tffsrg? natural (flWcwrer of the identification) 3 certainly frifa: annihilation snfer is not possible ^ the other two WOTT^ with the wearing away of the (result of) Karma srturw and enlightenment SOTK^ respectively Ref^r
disappear. 9. The mutual identification of the ego and the reflection of Consciousness, which1 is natural, does 2 not cease so long as they are taken to be real. The other5 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.
1 Which etc. The moment the ego (3^R) and the reflection of Consciousness come into existence they identify themselves with each other.
2
DJCS not etc. That is, they can never separate themselves from each other so long as they are taken to be real. It is like the reflection of the sun in the water in a pot. The reflection can never separate itself from the water. The reflection disappears only when the water pot ceases to be.
1 Other two. The identifications of the ego with the body and the Witness
*
Wearing out etc. The identification of the ego with the body is due to the past Karma whose effect is seen in this body that lasts till the Karma continues to produce its effects. But when the body comes to an end owing to the complete wearing out of the effects of Karma its identification with the ego automatically
ceases. This phenomenon is also observed at the time of swoon and deep sleep when the effects of Karma are temporarily suspended,
c
Attainment etc. The identification of the ego with the Consciousness (SRMfcfW?) is due to error
(srffrr)
which is destroyed only by the attainment of Knowledge. Knowledge (^H) destroys ignorance (3TKR) and its effects. Ahamkara or the ego is the effect of ignorance. Therefore it is also destroyed by Knowledge. Hence Ahamkara can no longer identify itself with the Witness after enlightenment, when it disappears in Brahman.
The three kinds of identification described above disappear simultaneously when the Jiva realizes itself as Brahman.
X
Now is ^described the world-bound nature of the Atman as well as its associations with the three states, which are possible only when the ego identifies itself with the body :
II ?o ii
SHI in deep sleep ^l^Rsfr when (thethought of) ego disappears %?: the body also 3T%cT*n unconscious wrs; becomes fJfarcrnl: the half manifestation of the ego ^fr dream (*RT% is) 5 but *n: full (manifestation) : waking state (wfcf is).
14 DfG-D$$YA VIVEKA
10. In the state of deep sleep, when (the thought of) ego disappears 1 the body also becomes unconscious. The state in which there is the half manifestation of the ego is called the dream state2 and the full3 manifestation of the ego is the state of waking.
1
Disappears The ego merges itself in the causal ignorance which is characterised by the nonapprehension of empirical objects. This state in which there is no perception of duality is called the state of deep sleep. The ego in this state does not identify itself with the body. The result of past Karma, then, is not noticed. Therefore we become unconscious of our body in that state. Comp. " s " (^f. " (Therefore he who has crossed that bank) if blind, ceases to be blind ; if wounded, ceases to be wounded : if afflicted, ceases to be afflicted.'' 2 Dream state In the dream state the ego does not perceive any object external to itself. The seer, the objects seen and the act of seeing which constitute the dream experiences are only the mental modifications of the ego. Compare
"There are no (real) chariots in that state, no horses, no roads (but he himself creates chariots, horses and roads).*' The dream experiences, though they appear during the dream state as outside the body of the seer, are known to be only modifications of the mind from the standpoint of the waking state. Therefore from the waking standpoint the dream state is only a partial manifestation of the ego.
3
Full manifestation In the waking state the ego experiences the gross external objects by means of its
DRG-DR&YA VIVEKA 15
internal organs. The ego and the non-ego which constitute the entire world of experience are both cognized in the waking state. In dream it is the mind alone of the sleeper which appears both as the ego and the non-ego. Therefore the full manifestation of the experience covering both ego and non-ego is seen only in the waking condition.
XI How the experiences of the waking and dream states are but the modifications of mind is described now :
the inner organ that is nothing but a modification (ir%0 faTcT^rSftRT identity with the reflection of Consciousness ^TFTCTT having attained ^w in dream ^WTT: ideas ^i^ imagines ^ in the waking state srlr: with respect to the sense-organs ^f|: external i%q^i^ objects 3OT3Rt imagines. 11. The inner 1 organ (mind) which is itself but a modification (l%0 identifying 2 itself with the reflection of Consciousness imagines (various) ideas 3 in the dream. And the same inner organ (identifying itself with the body) imagines 4 objects external to itself in the waking stale with respect to the sense-organs.
1
Inner organ This comprises mind (Jf^), mind
stuff
(fan:), intellect (H%: ) an d egoism
is D$G-D$SYA VIVEKA
2
Identify It is like .the identification of the heat (fire) with the iron ball.
3
Ideas The ideas of the ego and the non-ego as well as their mutual relationship.
4
ImaginesWe remember oiir 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 wakmg state. The waking experiences are also mere ideas or thoughts of the perceiving mind. XII
The real nature of the inner organ is thus described :
fipra ?wr II ? R II
the material cause of mind and egosm TB one *&i&w. of the nature of insentiency f&fr subtle sf^m the three states attains wi similarly STRRT is born W*re dies. 12. The subtle^ body which is the material cause of the mind and egoism is one 2 and of the nature 3 of insentiency. It moves4 in the three states and is born and it dies.
1
Subtle body This is the same as the Antahkarana and is called lingam* because it enables the Jiva or the embodied being to realise Biahman. This subtle body has been described in other Vedantic texts as composed of seventeen parts, viz., five .organs of perception, five organs of knowledge, five modifications of prana, mind (*W^[) and intellect
D$G-D$YA VIVEKA 17 2 One -The subtle body () and the karfina are really one and identical, though from the empirical standpoint they appear as different. Like the water and the wave the Antahkirana (HWIT'O and the ideas which manifest themselves as powers of knowledge and activity ($TR3n% and T%3ri3TT% which are on ly 1% or the modifications of the mind) are identical,
3
Nature etc. It is because the Ariahkarana is the modification of the Avidya which is of the nature of insentiency. It appears as sentient on account of its identification with the reflection of Consciousness
4 Moves etc. The identification with the three states as well as birth, death etc. can be predicated of the ego only and not of Atman or Self who is unassociated with these conditions.
XIII The existence of the material world is a matter of indubitable experience. The question arises, what is its cause ? Brahman, which is beyond all causal relations, cannot create it. Therefore the scriptures postulate Maya as the cause of the appearance of the universe. This Maya is extremely illusive. It cannot be described either as real or unreal. The best way to describe Maya is to explain its two aspects, which is done in the following sloka :
H \\ u
18 DRG-DZ&YA VIVEKA
of Maya f^mfrarerc of the nature of projecting (creating) and veiling ^faCT two powers ff without doubt (ztfa exists) T%lrren%: projecting power fosrf^ ^T^I^ from the subtle body to the (gross) universe *ro^ world &R{ creates .
13. Two powers, undoubtedly, are predicated of Maya, viz., those of projecting 1 and veiling. The projecting power creates everything from the subtle 2 body to the gross universe.
1
Protecting This leads one to think of the pure and attnbutelebs Atman to be Viswa, Taijasa and Prajna, associated with the experiences of waking, dream and deep sleep. It is, again, under the influence of this aspect of Maya that the non-dual Brahman appears as the manifested manifold.
2
Subtle body This body consists of seventeen parts. See ante, sloka 12.
XIV
From the relative standpoint, Brahman is pointed out as the cause of the universe because the mind seeks a cause. That Brahman is, really speaking, not the cause, can be seen from the following sloka which describes the true nature of
creation :
ti ? 11
DRG-D.R$YA VIVEKA 19
of the nature of Brahman
sft^nrarin the entity which is Existence-Consciousness-Bliss arwfr in the ocean ^TT%^ like foams etc. *r^rro^sRn??TT the manifesting of all names and forms efe'. creation wi is called. 14. The manifesting 1 of all names- and forms" in the entity 4 which is Existence-5 Consciousness-Bliss and which is the same as Brahman, like the foams etc. in the ocean, is known as creation. 7
1
Manifesting This manifestation is due to the projecting power of Maya which is potential in Brahman from the causal standpoint. 2 Names By which things are designated.
3 Forms That which is expressed by a name. Both names and forms are mere forms of thought as can be understood by the analysis of names and forms experienced in dream, which are nothing but the modifications of the mind.
4
Entity 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.
5
Existence etc. These are not positive attributes of Brahman, which cannot be described by word or thought. Words etc. can describe only what is perceived in the perceptual world.
Like etc. This illustration is for the purpose of showing the indescribable nature of creation. Foams, waves, bubbles etc. are not separate from the -ocean, because all these are made of the same stuff
20 DgG-D$$YA VIV&KA
as water. Again, they are not identical with the ocean, because we do make a distinction between theocean and the waves, etc. Similarly the manifested manifold is not separate from Brahman, as the Sruti" says, because no separate universe can be conceived of, which, according to the Sruti, is not of the nature of Existence-Consciousness-Bliss. Again, from the Sruti we know Brahman as separate from the world, which we perceive to be gross, solid, extended in time and1 space, etc. This appearance of the universe as separate from Brahman is due to Maya.
7
Creation Vedanta explains the origin of the universe by saying that it is the unfolding of Brahman through Its inscrutable power, called Maya. As the rope appears in the form of the snake, or as the ocean appears in the form of foams, 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 material and efficient cause of the world, XV Now is described the veiling power of Maya:
3TTO 5TT%: the other power (of Maya) within ^spRft: ($w) (the distinction) between the seer and the seen (objects) wft: outside ^ alsoafra&fc (3l5) (the distinction) between Brahman and the created universe amtfifir conceals *n this power ^fawf of the phenomenal universe T cause (w% is).
DgG-DR$YA VIVEKA 21 15. The other1 power (of Maya) conceals 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 power (STTTR) is the cause of the phenomenal universe.
power It is known as the Avarana Sakti (the veiling power) of Maya.
2
Perceiver The. Witness
(lJT$fT)
which is the cause of the immediate perception of "I" (see ante, sloka 1). It considers itself as the enjoyer etc. by identifying itself with the gross and the subtle body. Really speaking, it is the relationiess Atman.
3
Objects It includes everything from the empirical ego to the gross body. The Sakshin is distinct from the perceived objects. But the veiling power of Maya does not enable us to see the distinction and therefore the Sakshin appears to have identified itself with the empirical ego, mind, sense-organs etc.
4
Brahman Brahman is said to be of the nature of Existence-Consciousness-Bliss. But through the veiling power of Maya It seems to have identified Itself with names and forms and thus appears as objects of enjoyment.
5
Phenomenal This is a mere appearance like that of silver in the mother-o'-pearl.
6
This e1c t From the highest standpoint there is neither creation nor dissolution. Non-dual Brahman alone is and always exists. The appearance of the manifold is due to the veiling power of Maya which conceals the real non-dual nature of Brahman anii
g2 D$G-Dg$YA VIVEKA
presents the appearance of the variegated universe. It is just like perceiving dream objects with which the sleeper at that time is in no way connected. From the subjective standpoint a man becomes a world-bound creature on nccount of the identification of the seer with the mind, sense-organs etc. (object). Ignorance of the distinction between the subject and the object is* the cause of one'* sufferings in the world.
Though it is a custom with the Vedantic writers to describe the veiling power (Avarana Sakti) as prior to the projecting power (Vikshepa Sakti), the author of this treatise makes here a departure. Strictly speaking, the Avarana Sakti cannot be said to precede the Vikshepa Sakn or rtce vosa. For, the effects of both are seen. simultaneously. One cannot be conceived of without the other.
XVI
That Maya is the cause of the appearance of the universe has already been stated. The question now arises : what is the nature of Jiva who suffers by the law of transmigration ? It is the illusory characteristic of the universe that is described below with a view to discuss later on the real nature of Jiva :
3*31 fllfff f&T
ii \\\\
of the Witness, 3*cT: in immediate proximity few the subtle body ^r with the (physical) body tfffl related HIM shines. (That subtle body) f%Ri^T^T^*n^iri: on account of its
D$G-Dg$YA VIVEKA 2
being affected by the reflection of Consciousness s^T^rffR^: empirical sfan embodied self becomes.
16. The subtle body (Lingam) which exists in close proximity to the Witness(Sakshin) identifying itself with the gross body becomes the embodied empirical 1 self, on account of its being affected by the leflection of Consciousness.
1
Empirical self It is that which thinks itself as the agent, enjoyer etc. Jt is this Jiva that appears to die and be re born etc. But the Sakshin or Atman is bitthless, deathless, immutable and without attributes.
XVII A doubt arises here. The embodied self is unreal and hence liberation is not possible for it. Again the Sakshin is ever free; therefore no liberation is necessary for it. There is no third entity for whom the scriptures, pointing to liberation, can be prescribed. Therefore scriptures become futile. The following stanza removes this doubt by showing that the idea of the embodied self is falsely superimposed upon the Sakshin or the Witness.
aq; n ?vs
of this (the empirical self) *ffac4 the nature of being a Jiva STRRRJ. through superimposition tfifafa in the Sakshin am also
24 -DRG-D%$YA VIVEKA
appears Wim of the veiling power 5 but f^RSTOT by the annihilation, *f% the difference *n% having become clear ^ that (the idea of being Jiva), a?wr% disappears.
17. The character of an embodied self appears through false 1 superimposition in the Sakshin2 also". With the disappearance of the veiling power, the distinction 4 (between the seer and the object) becomes clear and with it the Jiva character of the Sakshin (Witness) dis
appears.
5
1
False supfrtmpositton This is due to the projecting powers of Maya.
2
Sakshin Thereby the Witness appears as the world-bound Jiva*
3
Also Though the Sakshin is ever free from all taint of worldliness.
4
Distinction Through Knowledge one realizes that the Sakshin is ever free from worldliness and is the eternal seer and all other ideas, trom the empirical ego to the body, are mere objects and hence negatable.
5
Disappears This is possible only through Knowledge which one acquires from the study and the understanding of the scriptures. Hence scriptures are not futile. XVIII
As in the case of the subject itself the Sakshin, through false identification, appears to have become the Jiva, so also Brahman appears to be identified with the
objective
universe.
D$G-D$$YA VIVEKA 25
5W Scoffer *R*flIST ftft I
H U \\
cmr similarly TT which ^rra: power of'Brahman and phenomenal universe ^? distinction srric^ concealing mfo exists 3&zm through its influence % Brahman ftScK^1 as being of the nature of modification STTORT appears.
18. Similarly,
1
Brahman, through the in
fluence of the power
2
that conceals the distinc
tion between It
3 and the phenomenal universe, appears as endowed with the attributes 4 of
change.
1
Similarly As in the case of the Witness and the object, with reference to the individual self. 2 Power The concealing power of Maya
3
// The real nature of Brahman is that It is
without attributes.
4
Attributes The six attributes of the manifested manifold, m., birth, existence, growth, change, decay and annihilation. Under the influence of Maya, Brahman appeals to possess these attributes and to be identified with the world.
XIX
When that veiling power is destroyed, the distinction between Brahman and the phenomenal universe becomes clear and then the changes etc. attributed to Brahman
disappear.
26 DRG-D$$YA VIVEKA
II I*. II
in this case also 3?nr%?fT^T with the
destruction of the veiling power ffjRnHrr. of Brahman and the phenomenal universe 5r^: distinction T%*m% becomes clear era: therefore ^f in the phenomenal universe fro*: change exists 5T not swfa in Brahman ^i%^ ever
change exists).
19. In 1 this case also, the distinction between Brahman and the phenomenal universe becomes clear with 2 the disappearance of the veiling power. Therefore change 3 is perceived in the phenomenal universe, but never in Brahman.
1
/;/ etc.-k$ in the case of the individual self.
2
With etc. As the result of the knowledge of the non-dual Brahman.
3
Change etc. Whose essential characteristics are birth, growth, decay etc.
In the foregoing stanzas we have seen, following the methods of agreement and difference, that the word "&" ("Thou" in the Vedic statement, "That Thou Art '0 indicates the Witness (Sakshin) which is immutable and changeless arid that the word "<Tc indicates Brahman which is unrelated to the phenomena. The attributes generally associated with *' Thou " and "That" are mere appearances and hence unreal.
DQG-DR&YA VIVEKA 27 XX Now is shown the identity of " Thou "' and "That":
II Ro ||
(it) exists *TTirr (it) shines (becomes cognizable) fo4 (it is) dear ^f form *m name ^ f[% af^rq^ all these five aspects (characterize every entity). W?I?R the first three (are) r characteristics of Brahrnan ^^ the next two ^^1 characteristics of the universe. 20. Every entity has five characteristics, viz., existence, cognizabilily, 1 attractiveness, form and name. Of these, the first three
belong
2
to Brahman and the next'1 two to the
world.
1
Cogmzabihty That which makes one aware of the existence of an object.
2
Belong fo etc. These three characteristics correspond to Sat, Chit, and Ananda.
3
Next two Names and forms are the chief charac teristics of Maya. XXI
The meaning of the preceding sloka is made clearer in the following by the methods of agreement and difference :
28 D$G-D$$YA VIVEKA
in the Akasha (ether), air, fire, water and earth ^fiwwroi^g in gods, animals and men *TT%^ra^T: (the attributes of) Existence, Consciousness and Bliss affiwr: common features ^IJTORT forms and names
differ.
21. The attributes of Existence, Consciousness and Bliss are equally1 present in the Akasha (ether), air, fire, water and earth as well as in gods, animals and men etc. Names and forms make2 one differ from the other.
1
Equally etc. All objects such as a pot, a picture etc. have these common features. These are the universal characteristics.
2 Make etc. We distinguish one object from another only by their names and forms. Names and forms are characteristics of the individual and hence relative. Even after the negation of names and forms, there exists the common substratum whose nature is Existence-Consciousness-Bliss (Absolute).
XXII
Thus following the methods of agreement and difference, we get the implied meaning of "a*" ("That") and " ri " (" Thou ") which points to the Satchidananda Brahman. Therefore Brahman is identical with the Jiva. But one should practise concentration (Samadhi) in order to strengthen this conviction. The methods of Samadhi are described below :
BRG-DR&YA VIVEKA 29
: \\ ^ \\
(to) name and form 5 two OT^ being indifferent ^rf^^R^rRqr: (*RO being devoted to Satchidananda f^ ^r either in the heart, STSRT or 3rf|: outside *f^r always *wrf3r concentration ^ft^ should practise.
22. Having
1 become indifferent to nameand form and being devoted to Satchidananda", one should always practise concentration3 either within the heart 4 or outside. 5
1
Having etc. Names and forms areimpermannte, because they appear and disappear. Though names and forms give the direct meaning (^pEZJTST) of "That'* and "Thou" (?4), yet they are negatable as found in deep sleep.
2
Satchtdanauda This is the implied meaning (e5^n^f)of all objects. The characteristics of Existence, Consciousness and Bliss are universal and therefore they form the common features of the substratum of all objects comprehended by "That" and "Thou". Therefore these aspects alone, being permanent, as distinguished from names and forms, are worthy of concentration.
8
Concentration Concentration or Samadhi means the one-pointedness of the mind by which the student feels his steady identity with Brahman. 4 Heart Heart is pointed out, for the facility of concentration, as the seat of Paramatman,
Outside That is, concentration can be practised through the help of any external object; such as &
30 D$G-D$$YA VIVEKA
word, sound, image or any other symbol. These two modes of concentration are meant for different
.temperaments.
XXIII
Samadhi with its twofold division is described in the following seven stanzas. Concentration within the heart is described in the three following :
\\\\\\
in which the ideas are present, in which ideas do not exist ffe (to be practised) within the heart swrfa: concentration (?fa) ferlR: of two kinds *rfo*7: 3*m%: concentration in which ideas are present s^rssfig^Fr according to its association with a cognizable object or with a sound (as an object) 5*f: again firm (are) ol two kinds. 23. Two kinds of Samadhi to be practised in the heart (within one's self) are known as Savikalpa 1 and Nirvikalpa. 2 Savikalpa Samadhi is again divided into two classes, according to its association with a cognizable object or a sound (as an object).
1
Savikalpa In this Samadhi, the practitioner concentrates his mind on Brahman without completely losing such distinctions as the knower, knowledge and the known. This is the initial step in the practice of concentration.
DRG-DR&YA VIVEKA 31
2
Nirvikalpa In this Samadhi the practitioner makes himself free from all thought of distinctions, as the knower, knowledge and the known. XXIV
Now is described the Samadhi (Savikalpa) in which concentration is associated with an object.
centred in the mind WJTOI: desire etc. S^T: (cognizable) objects %?R Consciousness cJc*w%^R as their Witness ^T%^ should meditate are this sspngftss;. (is) combined with cognizable objects srifoeTO: in which ideas are present *wfa: concentration. 24. Desire 1 etc. centred'2 in the mind are to be treated as (cognizable) objects. Meditate on Consciousness 8 as their Witness.4 This is what is called Savikalpa Samadhi associated with (cognizable) objects.
1
Desire See an!e y 4.
2
Centred etc. Because they are the modifications of the mind. They disappear with the disappearance of the mind as in deep_ sleep. Therefore, they have got nothing to do with Atman.
Consciousness It means Atman, that is, the Witness of all these mental modifications.
4
. Witness Because of the presence of Atman, the mind and its modifications are seen to be active.
32 DRG-DZ&YA VIVEKA
Then the process of the meditation is this : Whenever any thought appears in the mind, take it to be an object and be indifferent to it. But think of the Atman as your real nature, eternal and permanent. The object which is an idea appears and disappears. This sort of concentration is always associated with an object of thought. XXV Now is described a higher kind of Savikalpa Samadhi, with which some sound (object) is associated:
I) aflfrr: unattached *HW^; Existence-Consciousness-Bliss ^sw self-luminous free from duality 3fl%T am ?% are this (is) associated with words ^f^Fra: *wfa: Savikalpaka Samadhi, 25- I am ExistenceMTonsciousness
Bliss, unattached,
2
self-luminous
3 and free4 from duality. This is known as the (other kind of) Savikalpa Samadhi associated with sound (object).
1
Existence etc. Sat, jChit and Ananda are the natural characteristics of Atman,
2
Unattached Unrelated to Chitta or mind whose functions are seen as desire, volition etc. Atman is also unattached to virtue and \ice, weal and woe, (relative) knowledge and ignorance etc. Comp, "S "This Purusha is unattached.''
D$G-D$$YA VIVZKA 33
3
Self-luminous The existence of Atman cannever be doubted even when the relative objects are absent as in deep sleep. Compare " 3?g 5? (I. S. V*-<n) "* & felt 73%:" (f. V. 14 (That Brahman) is unseen but seeing, unheard but hearing/' ** Thou couldst not see the Seer of sight."
_
*
Free from etc. Nothing else exists besides the Atman, because Atman is one and without a second and it has no parts and it is not of the nature of insentiency. Comp. " TpfiSwifert^ n (3T. S. V^)* 44 He is, verily, one without a second.''
While practising this concentration the practitioner thinks, 4 * I am the Witness, the innermost Self". The object of his meditation is the non-dual Sejf free from the ideas of desire etc. which are foreign to Atman. There is only a current of self-consciousness. This sort of concentration is called Savikalpaka as it is not fiee from ideas altogether. Such ideas as, " I am. unattached," etc. are present in this Samadhi.
XXVI Now is described the higher concentration free from all ideas whatsoever :
<5 but ^Tg^jRT^i^i^ on account of complete absorption in the bliss of realization of the Self ^T^T^T both the perceived objects and sounds OT^T being indifferent to T%^rcffei^N^ like a flame in a place free from wind, T%T%"^T: : absorption free from (subject-object) ideas.
is.
4
34 DRG-DR&YA VIV^KA
26. But1 the Nirvikalpa Samadhi is that in which the mind 2 becomes steady like the (unflickering flame of a) light kept in a place free from wind and in which the student becomes indifferent to both 3 objects and sounds on account4 of his complete absorption in the bliss of the realization of the Self.
1
But The Nirvikalpa Samadhi is here distinguished from the Savikalpa Samadhi as described in the foregoing slokas. 2 Mind etc. Through the constant practice of the Savikalpa Samadhi, mind becomes free from all distractions which is the icsult of attachment to sense-objects. Therefore he, then, becomes competent to practise Nirvikalpa Samadhi in which the mind becomes steady like the unflickering Jiame of a candle kept in a windless place. Compare
*lcT
11
As a lamp in a spot unsheltered from the wind, does not flicker, even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self."
3
Both etc. These are associated with concentration in the Savikalpa Samadhi. Desires etc. are the cognizable objects and " J am unattached " etc. are sound (objects) or ideas.
4 On account etc. The word Anubhuti, in the text, means " Highest Consciousness " or " Self ". Comp.
VIVEKA 85
"
I bow to that innermost (Subjective) Self, birthless, incomprehensible, infinite, the embodiment of Bliss and the background of the World, created by Mahat etc. and painted by ignorance (Maya)/'
The word
*
Rasa ' means the Supreme Self or the nature of the Highest Bliss. Comp. "^r^T: l**rMfaW *T3TF%" (ft S. VvM). "He is the Rasa, flavour, tor only after perceiving a flavour can any one become blessed."
The word Avesa means complete absorption. Or it may mean the 'manifestation' of the Supreme Bliss .in the heart as the index of success in the Savikalpa Samadhi. Another meaning of the word is * coming '
(Slifcr)
trom all directions (su) of bliss. Still another meaning is the 'possession' i.e. the practitioner becomes possessed, as it were, by the bliss of self-realization and can no longer control himself.
The Nirvikalpa Samadhi is the highest kind of concentration in which the practitioner realises his real Self. In this Samadhi the functions of the mind are stopped and the practitioner experiences the Highest Bliss. Compare
Fffi
"
The mind, with the utter quiescence of modifications conferring upon one Supreme Bliss, is said to be Asamprajnata Samadhi that is dear unto the Yogis."
This Samadhi is characterized by the absence of the knowledge of the subject-object relationship. Apparently it is like that state of calmness and tranquillity which pervades a stone, because in the
36 DZG-DR&YA V1VEKA
Nirvikalpa Samadhi the mind stops its functioning. But it should not be mistaken for stupor or deep sleep in which state alone one experiences absence of duality. The difference between deep sleep and Nirvikalpa Samadhi is that in the former state there is no knowledge of Self, but in the latter there exists no feeling of not knowing the Self, because in the Nirvikalpa Samadhi one becomes identified with the ever-Conscious Atman. Compare
"The state in which all desires completely disappear which is (quiescent) like the interior of a stone, but which is not characteiized by _swoon or deep sleep is admitted as the real nature of Atman.'* Nirvikalpa Samadhi which is identical with the Highest Knowledge can be attained only as a result of discrimination between the real and the unreal, After this discrimination, the student becomes indifferent to everything of the lelative world. Comp. Sutra, Samadhi Pada, 16). "That is extreme non-attachment, which gives upeven the qualities and comes from the Knowledge of (the real nature of) the Purusha." This Samadhi is possible only for him who has become established in complete renunciation. Comp.
44
Success is speedy for the extremely energetic." In this Samadhi one becomes free from all thoughts or ideas but infilled with Supreme Bliss. Compare
II
DRG-DRSYA VIVEKA 37
'*
It is just like an empty pitcher placed in the sky, having nothing inside and outside ; and again; it is just like a full pitcher placed in the sea, full (of water) both inside and outside.
XXVII
By the practice of Samadhi described above the practitioner realises his own Self which is of the nature of Existence-Consciousness-Bliss. But this concentration can also be practised with the help of any object in the external world. By such concentration one can realise the nature of Brahman and creation. Brahman and Self
are identical
n ?vs ii
as in the heart sn^^rsfa in the external
region
as well 11%^ *GPR& ^gfr in any object whatsoever arra of the first kind swrftwRi; concentration is possible tf: that (Samadhi) ^JTI^TT^ Erom the Pure Existence (which is Brahman) the separation of names and forms. 27. The first1 kind of Samadhi is possible with the help of any external 2 object as it is with the help of an internal 3 object. In that Samadhi the name and form are separated4 from what is Pure Existence 5 (Brahman).
1
First kind etc, i.e.
theJSavikalpa
Samadhi with
the help of an object
38 D$G-D$$YA VIVEKA
2
External By concentration on such external* objects, as the sun etc.
3
Internal etc. Such as desire etc.
4
Separated Names and forms on account of their appearance and disappearance are negatable. This is done by concentration on the Satchidananda factor of an entity.
5
Pure Existence The Existence aspect of an object can never be negated. We have seen in the 24th stanza that concentration can be practised with the help of an object perceived internally. Similar concentration can be practised with the help of an external object also. Every object, as we have seen, has three unchangeable aspects, namely, Existence, Visibility, and Attractiveness. The two other changing aspects are names and forms. The practitioner should concentrate his mind on Pure Existence which is the same as Brahman and dissociate himself from the changing aspects of name and form. xxvin
Now is described the other kind of Savikalpaka Samadhi (^igr%[) associated with sound (object) to be practised with the help of an external object :
\\\t\\
of the same nature (always) and unlimited (by time, space etc.) ^ftr^WF^asfdr characterised by Existence-Consciousness-Bliss entity (flfam that is Brahman) 5%
DRG-DR&YA VIVEKA 39
tt such uninterrupted reflectioa middle, *T*TTT%: concentration *fa^ is. 28. The entity which1 is (always) of the same nature and unlimited (by time, space etc.) and which is characterised by ExistenceConsciousness-Bliss, is verily Brahman. Such uninterrupted reflection is called the intermediate 2 absorption, that is, the Savikalpaka Samadhi associated with sound (object).
Which is etc. Which remains the same, that is, immutable in the past, present and future and which is,not limited by time, space etc.
,
~
Intermediate Because it is superior to the Samadhi described in the foregoing Sloka and inferior to the Nirvikalpa Samadhi.
This Samadhi is similar to the one described in Sloka 25. The only difference is that it is associated with an external (objective) idea whereas the other one is associated with an internal (subjective) idea, XXIX
Now is described the Nirvikalpaka Samadhi which can be practised by following the objective method :
n
from the experience of Bliss
:
^ insensibility (to external objects) as in the previous instance
40 DRG-DR&YA VIVEKA
the third kind of Samadhi *RT: described 3Ri by the teachers) T^ : q^fa: swifafo: by the help of these six kinds of Samadhi T%T^FC always *BT time *nr^ should spend. 29. The insensibility 1 of the mind (to external objects) as 3 before, on account of the experience" of Bliss, is designated as the third kind of Samadhi (Nirvikalpaka). The practitioner should uninterruptedly 4 spend his time in these six 5 kinds of Samadhi.
1
Insensibility This shows that the mind is completely absorbed in the contemplation of Brahman. ~ As before As in the case of Samadhi described in the twenty-sixth Sloka ; here also the practitioner attains the Nirvikalpaka Samadhi by merging the entire illusory phenomena in Brahman and by being indifferent to the manifested manifold (^3$) and such ideas as " indivisible " (a?^:), of the same nature
(tpB?3f:)
etc. Concentration becomes steady like the unfiickering flame of a candle in a place free from wind.
3
Experience etc. This bliss is due to the knowledge of Brahman whom the scriptures describe as an entity of Bliss. The Self (subject) is identical with Brahman. In the subjective concentration, the Self which is the Witness of all mental modifications is identical with Brahman. Otherwise such concentration, without a substratum, becomes a mere mental abstraction and ends in nihilism. Again, in objective concentration, Brahman, the unchanging entity in all perceived objects, because of its all-pervasive nature, is identical with the Self (subject). As the knowledge of Brahman is associated with bliss so also the knowledge of Self is accompanied by Bliss Eternal.
VIVEKA 41
4
Uninterruptedly This Samadhi should be practised uninterruptedly for a long time. Then only can the practitioner be firmly established in supreme knowledge. Cf. (*T) "^t^reA^4^^R%ftd1wqftr: " (TT. %, *fflTIT7I3;, vsv). "It becomes firmly grounded by long, constant efforts with great love (for the end to be attained). "
5
Six That is, three subjective and three objec
tive.
XXX
As a result of the constant practice of Samadhi, described above, it becomes subsequently quite natural and spontaneous. Then the student realises Brahman
everywhere.
TfoScT
the attachment to the body with the disappearance of TOTc^fa the Supreme Self (MricT (HT%) with the realization of ^^^r^r to whatever objects *R: mind ^TRT goes rr^TrT^r there ?r?n>w. absorptions (^r^cr are).
30. With the disappearance of the attachment1 to the body and with the realization of the Supreme Self, to whatever object- the mind is directed one experiences Samadhi.*
1
Attachment etc. On account of such attachment to body, a being feels that he is a man, a Brahmin, a so and so, etc. Following the process of enquiry Jaid down in Vedanta, the student realises that all
42 DfG-DgSYA VIVEKA
internal entities from the empirical ego to the body are only objects and the subject (Self) is the Witness. Therefore, he ceases to identify himself as attached to the objects, knowing that appearance and disappearance are their inevitable nature. Similarly, by an analysis of the external world he realises that Brahman is the only permanent entity in the universe, while names and forms are changing phenomena. Therefore the practitioner becomes indifferent to the Internal and external objects and fixes his mind on Brahman which is identical with the Self.
2
Objects As perceived by the senses.
;H Samadhi That is, as a result of constant piactice of Yogic Samadhi, as described above, for a long time and with the help of the knowledge of Truth, the practitioner realises all objects, internal and external, as Brahman. Even the names and forms which appear to the ignorant as devoid of reality are looked upon by the Jnani as ever existent Brahman. He sees everywhere Brahman only. The knowledge of Brahman which is at first attainable by effort becomes, later on, quite spontaneous and natural.
XXXI
Now is described the result of this supreme realization in the language of the Mundaka Upanishad (2-8) :
\\\\ \\ . Him who is high and low & bv beholding i*pmfrr: fetters of the heart firmer is broken flWswr: all doubts fiteRt are solved
D$G-Df$YA VIVEKA 43
His Wffa ^ all works' (and their effects) wear away,
31. By
1
beholding Him who2 is high and low, the fetters 3 of the heart are broken, all 4 doubts are solved and all 5 his Karmas (activities and their effects) wear away.
1
By beholding Him That is, by realising Brahman throughout the manifested manifold. 2 Who is high and low The word high (q*[) signifies Brahma, what is known as cause of the universe. The word low (3^) signifies the universe etc. which are the effects. It is the non-dual Turlya Brahman alone that exists everywhere, both in the cause and in the effect.
3
Fetters etc. This denotes ideas of agency etc. which are falsely superimposed on the Self. This is due to ignorance.
4
All doubts That is, the doubts regarding the nature of Self.
*
AlUiis Karmas etc*~-For a Jnani the accumulated
works
(4f%cT3$r)
as well as fresh works
(3Tf*nT*rar) do not yield any result. Only the fructescent works
(5tt^*'T3*T),
as a result of which a man has got his present body, continue to produce their result. This work yields its result so long as the body lasts. But this explanation is offered only from the standpoint of the ignorant who see even a Jnani subject to disease, misery, hunger, thirst etc. But a Jnani who has made himself quite free from the body-idea does not feel the effect of any Karma. For him all works and their effects are non-existent. Comp. " arerftf n^cf ^f&nfoft *2STff:" (ST. s. olvs^). "(But) when he is free of the body, then neither pleasure nor pain touches him."
44 DRG-DR&YA VIVEKA
He who realises Brahman attains liberation
-which is the highest objective of life. Compare the .following Sruti passages : "sra* %5 ^ira" **%" (3. s. vv>) 14 He who knows Brahman, verily, becomes Brahman/' "srefa^raficf TO*" (I. 3\ Wl) 14 The knower of Brahman attains the Highest."
44
The knower of Self goes beyond grief. "
"3f^q | 3RcR Simtsfi-r
;>
(f. S. V-1-v)
44
Oh ! Janaka ! You have attained fearlessness. "
''TTrfW^ ^8ra5T^T%I%
M
(f. ^. v-V^X)
44
Oh, (Maitreyi), thus far goes immortality.
"
44
Knowing it (Self) one goes beyond death/' "33RTSSI ^R^TS^M (f. 5T. VV-^3) "When the Self only is all this."
XXXII We have seen the method prescribed in this treatise for the realization of the Highest Truth. By following this method the student understands the real significance of 4< That " and " Thou " and ultimately realises that identity. All these have been described in their proper places. The various helps for the attainment of such knowledge have been dealt with as well as the result of the knowledge of identity. The treatise may be said to be
DRG-DR&YA V1VEKA 4S
completed here. But' a doubt may still arise in the mind of the student. What is the nature of Jiva? If the Witness (Sakshin) is really Brahman, then He cannot be Jiva. And if He is Jiva, then He cannot be Brahman. In any case, the teaching is of no use. Therefore, it is necessary to explain to the student the real nature of Jiva.
The student will be told in the following slokas that the Jiva in reality is Sakshin and identical with Brahman. The Sakshin considers itself to be Jiva owing to his identification with the Upadhis :
limited f%^mm: unreal presentation of Consciousness g^fto: ^sw^cr. the third is as imagined in dream ^KT T%iV<*: these three kinds 3fa: embodied being T%iR: should be known fi^r among them ^rrer: the first one (is) the real nature (of Jiva).
32. There are three conceptions of Jiva (Consciousness), namely, as that limited (by) prana etc., as that presented (in the mind) and the third one Consciousness as imagined in dream (to have assumed the forms of man etc.)
According to the first theory, Sakshin (the Seer) appears to be subject to various Upadhis (limitations)
46 D$G-DRYA VIVEKA
of Prana, sense-organ, mind etc. and thus jegards himself as Jiva. It is like the infinite space (Akasha) portions of which appear to be limited by pots etc. According to the second theory, the Consciousness (Sakshin) appears to be fallaciously presented in the mind and this presentation is known as Jiva. It is like the reflection of the sun in water. The reflection always partakes of the qualities of the medium in which it is reflected as the reflection of the sun is seen to be moving etc. with the movement of the water. Similarly, the presentation of Consciousness in the mind partakes of the qualities of the mind, such as agency, desire, volition etc. According to a third theory, the nature of Jiva is the same as the nature of various beings one sees in dream. In dream, on account of the absence of the knowledge of reality, one thinks _pf himself as king, god, or beggar etc. Similarly, Atman, also, through the ignorance of its real nature, thinks of itself as man, or animal etc. According to the author of this treatise, the first theory (3ftft3W3:) tells us that the real nature of Jiva is Brahman. This view is, however, not accepted by all schools of Vedanta.
XXXIII
How is it possible for a limited entity (Jiva) to be identical with the Absolute Brahman ? This is thus explained :
3 ^RPRT: II u n limitation ^rer: w^ is imaginary <(illusory) but s^lrer what appears to be limited TOOT (is) real rfl%?^ in that (Brahman)
DRG-DR&YA VIVEKA 47
on account of superimposition the Jivahood appears 3 but naturally 5TO<* (it is) of the nature of Brahman. 33. Limitation is illusory 1 but that which appears to be limited is real. 2 The Jivahood3 (of the Self) is due to the superimposition of the illusory attributes. But really it 1 has the nature of Brahman.
1
Illusory The idea of limitation is illusory. What is the nature of the limitation that is superimposed upon Consciousness (Sakshin) which is without parts etc.? This limitation is saicHo be caused by Prana etc. Ordinarily, limitation (3^1^:) is seen to be of the following kinds : A pillar is limited by the ground on which it stands. Or a part of it is covered (3TT^^) by roof etc. This sort of limitation is not possible in Atman because It is without parts. A frog is seen to be swallowed (3T^t^:) by the snake. But prana etc. cannot act similarly with regard to Self; for, It is always complete, without parts, without activity and ever peaceful, Cf. '* RP^Rc5 f*n^^ STRf" (3%. 3". V^) without parts, without actions, tranquil. " t JJTO5fr ITTfir^" (STtfcfare:) This is full and that is full. An elephant is seen to be trimmed (wpt^:) by the will of its care-taker. But Prana etc. cannot act likewise with regard to Atman ; for being themselves of nsentient natur^, Ptana ej:c. are subservient to Atman. Compare "y: sn^rTCRflRfo" (l-^ V^-^) He who rules the breath within. Hence no kind of limitation by Prana etc. can be predicated of Atman. Therefore the limitation which appears to be superimposed upon Atman is illusory.
~
Real. Sakshin or Self is real, because it is the same everywhere and at all times.
48 Z)gG-Df$YA VIVEKA
3
Jivahood The appearance of Jiva is not possible without the association of upadhis. The following analogy of a scholiast is interesting. Rahu always exists in the firmament. But it cannot be directly perceived except in association with the solar or the lunar disc. Similarly Sakshin also becomes an object of perception (Jiva) only in association with egoism, Prana etc.
// is etc. The Sakshin is the same as Brahman. It may be contended that if the idea of limitation (Jivatvam) and what limits it (Prana etc.) be unreal, then Sakshin also (what appears to be limited) is unreal. But this contention is refuted thus: Sakshin is not unreal because it is the same as Brahman. A woman wearing anklets, through illusion, considers her feet to be entwined by a snake. With the removal of the illusion, the snake idea vanishes: but her feet remain as they are. Similarly the illusion of limitation and what limits, is removed by Knowledge. But the Sakshin always exists.
XXXIV
That the theory of limitation (a explains in a better way the identity of Jiva and Brahman than the two other theories, is now described :
such Vedic statements as
"
That Thou Art
"
etc. sref^w ^RW of the limited Jiva <5*fiT swn with Brahman that is without parts i^Rrf identity ^3' declare *r not with the two other Jivas.
DRG-DR&YA VIVEKA 49
34. Such Vedic statements 1 as "That Thou Art" etc. declare 2 the identity of partless3 Brahman with the Jiva who appears as such from4 the standpoint of the 'Theory of limitation' (3T^t%^r?:). But it does not agree with the5' other two views (of Jiva).
Vedic statements The four great Vedic statements which summarize the entire teachings of tlv Vedas are : (1) "That Thou Art " (cTr?W%) ; (2) "I A Brahman " (3?f 5f^TI%f); (3) "This Atman is Brahman ^. (3T?F 3TRTT 3?l) ; (4) "(Pure) Consciousness is Brn _ man" (siffR 5fr). s \
2
ifijjare etc. The method followed in arriv fa" at surDecfoclusion is what is known as *n*n?n*Tc5$nJT' JeT a method in which the / of
on both sides are given ir T all
their l(*el
*Y^ 1 Js recognized, noticing caieful
essence
of
\^\^^ j s chj t or pure Consr
\ 3 pfl >
i*i jresenta!v ^ ^ 5-rW/cjj Btahman i.e., Pure Conscio^-j L^ 4 From the eiL That is, the Jiva as^ 'ancj eniOVS2" Theory of limitation" which decla* f- A J ,^ n limited by the Upadhis or Avidy J*va' , , . appears as Jiva. .eilts' 5 and their 5 ~v 7 rp, *ature of the objects The other etc. There ar . / , J of Jiva : one in which he ap- ^ (universe). and the other in which ' . ,.. ... . , ^^^o^* 4* ^ o-i ' ac " as cultivation, trade, presentation of the Seik^r ., r r i . .^ , . T-f,r t *i T* the Vedas, spiritual practitjty of these Jivas, acr ^ treatise, with Brahma> For, they have no rev in this world or in heaven. mere imagination. , . theory of limitatk her air fire ' water and earth 5 .-Various animate and inanimate objects.
50 D$G-D$$YA VIVEKA
Brahman can be demonstrated. But the two other Jivas are illusory. There cannot be any identity between an illusory appearance and a real entity.
XXXV
That the appearance of Jiva is due to the limitation (^^:) superimposed upon (j Brahman is thus described :
un
rv ^ *^ we ^[fc^J^^lf flW^^faf Sffi^rat II ^ II to ;ai
illu
f^qr^rrf^iWr 5TRT Maya character id by
as u oiection and concealment ^W^ in a^^man wnat-J r TA i ^^ JDUt" * j rests ^ra^ m Brahman *F Udi>le nature ^Ti^^r having concea'.. ^^itr he world and the Jiva, sre?^ c Ini agines.
Maya which has the dou6ie-v??erjt
explai'rfiP
and concealment is in
2 Brahman. Jiva and indivisible nature of Brahman theories, is Prahman) appear as the world
being.
^nte. lo.
for the cause of
''
are told that it (Maya)
. such v
"
That Thou Art
"
etc.
without parts tr^ri identity *3
*
yeJ
n
f
a
e?IS
^rc ^^T; with the two other Jivas.
DRG-DR&YA VIVEKA 51
xxxvr
What is the nature of Jiva and what is, again, the nature of the universe ? The answer is thus stated :
\\\\\\
located in Buddhi (mind) fallacious presentation of Consciousness *&f^the performer of activities HTTRT (^) (as well as) the enjoyer f| because (cTOT^ therefore) *for: ^fftrai becomes Jiva ^rptrraffi consisting of elements (^p) and their products (*ft%i) ^Tnr^q- of the nature of the objects of enjoyment & ^ all this, *FKt universe ^rra: is called.
36. it is because the fallacious presentation of Consciousness (f%5WRp.) located in the Buddhi performs various 1 actions and enjoys3 their results, therefore it is called Jiva. And all this, consisting of the elements 3 and their
products
4 which are of the nature of the objects of enjoyment, is called Jagat (universe).
1
Various actions Such as cultivation, trade, sacrifice, worship, study of the Vedas, spiritual practices etc.
2
Enjoys Either in this world or in heaven.
3
Elements Ether, air, fire, water and earth.
4
Products Various animate and inanimate objects.
52 D$G-DR$YA VIVERA
XXXVII
Both Jiva and Jagat are the products of Maya ; hence they are cognized so long as a man is in a state of ignorance.
^ 3$ these two *TWc<j<f till one attains liberation aRif^rewnw from time without beginning i^5?t K*ffi have only empirical existence <nwraL therefore 3^ both TRRPTO (are) em
pirical (in nature).
37. These
1
two, dating from time with
out
2
beginning, have (only) empirical3 existence and exist till 4 one attains liberation. Therefore both are called empirical. 5
1
These two The Jiva and Jagat.
2
Without etc. The origin of Maya which producesthe conceptions of time, space and causation cannot be proved from the relative or the empirical standpoint. It is because we aie in Maya that we cannot know the cause of Maya. Compare JOT M frBPRRft SKTOft >; (rftaT, 1 V
"Know both Prakriti and Purusha to be without
beginning."
3
Empirical In the state of ignorance the ideas of knower, knowledge and known are possible and the existence of the universe as well as various activities connected with it are possible only through these
concepts.
DRG-DRSYA VIVEKA 53
Till one etc. The world 'disappears when one attains liberation or Jnanam. Compare
i 1 STW
(3- s. VV*)
"Their fifteen parts enter into their elements, their Devas (the senses) into their (cortesponding) I)evas. Their deeds and their Self with all his knowledge become all one in the Highest Imperishable."
Empirical The Jiva and Jagat are neither real nor illusory (SfTfavufa^). They are empirical or phenomenal (2TT^[TR^).
XXXVIII
The following doubt arises : if the individual self, as weil as the cognized universe, existing from time immemorial, should last till one attains liberation, how is it possible to explain the scriptural passages dealing with creation, preservation and destruction and also waking, dream and deep sleep states? It is thus
explained :
ftsr
located in (associated with) Consciousness as wrongly presented fa$nrr?rof the nature of projection and concealment sleep $ at first sftwRft the (individual)
54 DRG-DZ&YA VIVEKA
self and the cognized universe anw covering g~r new but 3***^ imagines.
38. Sleep, said to be associated with Consciousness wrongly presented (in the mind) and of the nature of concealment and projection, at first covers the (empirical) individual 1 self and the cognized universe, but2 then imagines them (in dream) afresh. 3
1
Individual etc. The individual self and the universe whose existence is perceived in the waking
state.
2
But This is to show the distinction between the Jiva and Jagat perceived in the waking state (Vyavaharika) and those of the dream state (Pratibha
sika).
3
Afresh That is, the Jiva and the Jagat cognized in dream which are apparently different from those of the waking state. One of the scholiasts explains the Sloka in the following way : Nidra means Avidya, that is, a state in which the nature of reality is not known. This Nidra or Avidya merges (^T^T-SffeT^F^r) everything within it at the time of deep sleep or cosmic dissolution ; Jiva, again, imagines them afresh at the time of waking. The ^ord "imagines" means that they again become objects of experience. Jiva or the Chidabhasa being itself a creation of Avidya cannot properly be said to be the ground (3Tf9RT) of Avidya. But from common
experience,
"
I am ignorant " (3T? 3T|F;), such expression may be used, It is on account of the belief in causality that the mind sees a causal relation between the experiences of the waking and the dream states.
V1VEKA 55*
XXXIX "
Why are the Jiva and the Jagat, as cognized in dream, imaginary or illusory?
^ ft
TTCT these two Jftfttfara tpf rc*RRrr?t on account of their having existed only during the period of (dream) experience ^1^11%% illusory (&&& are called) f| because *?rcrsf^ for one who has woke up from sleep ^m in (new) dream cRt: of those (Jiva and Jagat) 3?r: again f&ftr: existence r not (seen). 39. These two objects (namely, the perceiving self and the perceived world) are illusory on account of their having existed only 1 during the'pferiod of (dream) experience. It is because no one after waking up from clream sees those objects when one dreams again.
1
Only These objects do not exist during the subsequent waking or clienni states. From this analogy it can be said that the entire world of experiences, perceived as real during the state of ignorance, are illusory or imaginary on account of their non-perception after the attainment of Know
ledge.
XL The following three stanzas point out the difference between the Jivas as conceived from (he three standpoints stated above:
56 D$G-n$$YA V1VEKA
^: who (is) sifcWTftra: illusory (that is
perceived
in dream) ^: Jiva fa: he) ^ that TnftrwfM) illusory (perceived in dream) *m^ world ^Tr4 real *r^cf thinks g but spar. other ^ETSFRSJ: empirical ^fan Jiva (<ra; that) few 5% unreal (T^fr thinks). 40. He who is the illusory 3 Jiva thinks the illusory world2 as real 3 but the empirical4 Jiva thinks (that world) as unreal 5 .
1
Illusory Imagined in dream.
2
IVorld The world that is perceived in dream.
3
fieal Because such world exists as long as the dream Jiva exists in dream.
4
Zs;//^//-/^/-^Vyavciharika Jiva is he who considers himself to be the enjoyer etc., in the waking state. This Jiva is the reflection of Consciousness in the Buddhi. r> Unreal To the Jiva of the waking state the entire dream-perceived world of subject and object appears as unreal. The dream and the waking experiences, on account of their mutual contradictions, cannot be said to be real. XLI
Now is described the nature of experiences of the Paramarthika (Real) Jiva:
DRG-DR&YA VIVEKA 57
*: who (is) *n*roftsfc empirical ^T*C: Jiva H: he ^ that ^I^TT^E empirical *r*r^ world ^f real srwrf sees <rnc*nflN>: the real (Jiva) that) ftrwrr ?f% unreal *T-ar% thinks. 41. He who is the empirical 1 Jiva sees this empirical 2 world as real. 3 But the real 4 Jiva knows it 3 to be unreal.
L
Empirical See ante, sloka 36. Empirical The world of waking experiences created by Maya. * Real As existing in past, present and future. It is because the relative world exists as long as the Jiva, its perceiver, exists. Real Jiva The Jiva that is the witness of the three states, 5 //The world and its experiences in the waking state. Because such world and its experiences are not perceived in deep sleep.
XLII
The ParaiYiarthika Jiva as distinguished from the Jivas of the waking and dream experiences is identical with Brahman.
I ^ n
the real Jiva 5 but 5T$M identity with Brahman TrwnShS real stt% knows
58 D$G-Dg$XA VIVZKA
other ?r sft$r% doeiPttot see STWC^T as unreal 5 but ^faffi" sees. 42. But the Paramarthika Jiva knows its identity with;1, Brahman to be (alone) real. He does not see the Other, 1 (if he sees the other) he knows it to 1>e ffetisory. 2
1
Other He;doefr not see any existence other than Brahman. <5omp. " v& ^F^c^^IrT " (*5T. " where one doess$0t see the other". 3j<j/' (f . g1 . ^y^iy,) " when the Self is only all this* 7
2
Illusory -^^fe the Paramarthika Jiva comes back to the relative plane of Consciousness he knows the world and the reflected Consciousness (Jiva) to be
unreal. The Jiva so long as it does not know the distinction between the Witness (^) and the perceived world (^\) thinks the aggregate of body, mind, senseorgan etc., as the seer and the object (perceived world) as real. The Vyavaharika Jiva is he who knows the ego (seer) as distinct from the aggregate of the mind, body and sense-organ etc., and thinks of the world not as real but the creation of the causal Self ultimately disappearing in it. He further knows this causal Self (Saguna Brahman) alone. to be real. But the Paramarthika Jiva knows this causal relation to be unreal. The Brahman does not produce or manifest the world of ego and non-ego. The idea of Jiva is due to a false superimposition upon Brahman. It is like the superimposition of the snake-idea on the
rope.
XLIII-XLIV
The following doubt arises : The Jivas known as VySvah&rika (experiencer of the waking state) and PrStibhasika
DRG-DR&YA
(experiencer of the dream. state) on account of their being products of Avidya, are insentient by nature. Then how can they be described as Jiva ? For Jiva is the same as the Jivatma as the Sruti says, " Entering by this living; self" (Chand. Up. 6-3-2, 3). The Brahman itself has entered into the Devata (shining element), of the nature of fire, earth, water, in the form of a Jivatma and manifested different names and forms. The doubt is thus
solved :
Rffa*m*r% ii 99 n
sweetness, fluidity and coldness, tfftWT: characteristics of water crfr% in the wave f3^wr inhering m%%%ff in the foam of which it (wave) is the substratum 3?ft also w 3?3*ffiT as inheres *nf&W: the inherent characteristics of Sakshin ^?m-?T: Existence, Consciousness and Bliss ^r?n<t on account of relation 52n^flR:% in the Vyavaharika Jiva 5?gn^f?cf inhere a^gftT through it 5iif^rii%% in the Pratibhasika Jiva cfW similarly (argi^fScf inhere). 43-44. As such characteristics of water as sweetness, fluidity and coldness appear to inhere in the waves, 1 and then also in the
60 DgG-D$$YA VIVEKA
foams of which the waves are the substratum, so also Existence, 2 Consciousness and Bliss which are the (natural characteristics of Sakshin) appear to H inhere in the Vyavaharika Jiva 4 on account of its relation 5 (with Sakshin) and through it similarly inhere in the Pratibhasika
Jiva.
1 Waves The substratum of waves is water. The characteristics of the substratum appear to inhere in that which is substrated. The water appears as waves and the waves as foams. There is no difference between them except in respect of names and forms. Again, the foams, waves and water cannot be separated from sweetness, fluidity and coldness. The substance is, according to Vedanta, the same as the quality.
2
Existence etc. These are the natural characteristics (^T^T^^fJF) of Sakshin or Brahman. As a matter of fact, Sakshin is identical with Satchidananda.
3 To inhere in It is because the Vyavaharika Jiva, including the perceived universe, is the illusory appearance (Aropila) falsely superimposed upon Brahman. Therefore the characteristics of Brahman appear to inhere in the Jiva and the Jagat.
4
Jiva Both the Vyavaharika Jiva and the Pratibhasika Jiva include the worlds or the non-egos perceived in the waking and dream states.
5
Relation This relation is seen from t'he causal or relative standpoint. From the standpoint of Brahman there is no Jiva, Vyavaharika or Pratibhasika and hence no relation.
fl
Pratibhasika Jiva Both the ego and the nonego cognized in dream also have the characteristics of Existence, Consciousness and Bliss.
DRG-D%$YA VIVEKA 61 XLV
This is how the characteristics of Atman are superimposed (srsjrcnr) upon the seer and the seen. Now comes the negation of this erroneous superimposition.
jq with the disappearance of the foam craptff: its characteristics SSRTT: such as
fluidity
etc. <TTW% in the wave *$: exist f^sSr with its disappearance again T$T these 3U as before ^T> in the water fciBi% exist. '45. With the disappearance of the foam 1 (in the wave), its characteristics such as fluidity etc. merge in the wave; again with the disappearance 61' the wave2 in the water, these characteristics merge, as 3 before, in the water. 1 Foam This is an appearance. The wave appears as the foam. ~ Wave This is' also an appearance of water,. which is the ultimate substratum.
8 As before Fluidity, coldness and sweetness were what constituted water before waves and foams appeared. Now after the disappearance of wave and foam in the water, these characteristics are also found to exist in their antecedent forms, as water from which they cannot be separated. Water always exists. Foams etc. have no existence separate from water. They appear from and disappear in water. They are nothing but water in another form.
62 D%G-DR&YA VtVEKA
XLVI
Now the meaning that we get from the illustration is applied to the object illustrated :
errsrfa n ^ n
^r with the disappearance of the Pratibhasika Jiva (sft^R^r: the characteristics of Existence, Consciousness and Bliss) in the Vyavaharika (empirical) Jiva exist rf?R with the disappearance of that characteristics of Existence, Consciousness and Bliss mqw in Sakshin <r3wn%
merge. 46. With the disappearance of the Pratibhasika 1 Jiva (in the Vyavaharika Jiva) Existence, Consciousness and Bliss (which are its characteristics) merge in the Vyavaharika Jiva. When that also disappears (in Sakshin) these characteristics (finally) merge in Sakshin. 2
1
Pratibhasika Jiva This and the Vyavaharika Jiva include the worlds perceived by them respectively.
2
Sakshin That is, Brahman which is identical with Self. Existence, Consciousness and Bliss which are imagined to be qualities of Brahman are, in reality, the same as Brahman.
As with the merging of foam, wave etc. in the water, their fluidity etc. disappear therein, even so with the
DRG-DR&YA VIVEKA 63
mergence of the Pratibhasika Jiva and the Vyavaharika Jiva in Sakshin (that is, in Brahman at the time of deep sleep and Mukti respectively) the characteristics, such as Existence etc. inhering in them, disappear in Brahman. For names and forms as well as the characteristics belonging to them have no other existence apart from Brahman. They appear out of and disappear in Brahman Brahman or Sakshin. Its existence cannot be denied, in the past, the present or the future nor in the states of waking, dream or deep sleep. The Vyavaharika Jiva and the world that it perceives are non-existent before creation and after dissolution. They exist only during the period of ignorance. They appear out of Brahman, inhere in Brahman and finally disappear in iiiahman. As foam and wave have no existence apart from water, so also the entire universe consisting of the ego and the nonego have no existence apart from Brahman. Verily all exista in brahman.
Vedaham etam purusham mahantam
Aditya-varnam tamasa parastat
Tam eva viditvamimrityum eti
Nanyah pantha vidyate 'yanaya
'I know the Veda, the great totality;
radiant as the sun, beyond darkness.
Those who know that become immortal.
There is no other path.'
– Shwetashwatara Upanishad, 3.8
http://www.iskcondesiretree.com/m/discussion?id=2103886%3ATopic%3A1211337
Other verses in the Svetasvatara Upanisad (3.8-9) substantiate this as follows:
vedaham etam purusam mahantam aditya-varnam tamasah parastat
tam eva viditvati mrtyum eti nanyah pantha vidyate 'yanaya
yasmat param naparam asti kincid yasman naniyo no jyayo 'sti kincit
vrksa iva stabdho divi tisthaty ekastenedam purnam purusena sarvam
"I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.
"There is no truth superior to that Supreme Person, because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies."
Now few things to understand here that the upanisads first mentioned him arupam ( no form) again in other verses declared he is Purusha (Person) . So what should we conclude, it seems apparant contradiction , but there is no contradiction beacuse Arupam used for that the Purusha has no form like us, he has no material form rather he has a transcendental form.
Another thing if we accept few verse of upanisads talks about impersonal accept, and we conclude that absolute truth is impersonal on that basis, then what will we answer to those verse which talks god is personal.
Like in BG Krishna saying
BG 14.27: And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.
BG 9.11: Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.
BG 7.24: Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.
How can we deny the verses of Isha upanisads:
Iso 15: O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.
Iso 16: O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.
........................................ ................................................
Drik drishya Viveka notes
NS...indiffernt to both objects and sounds on accoun of complete absorption in th e bliss of the realzn of the Self
Through the constant practice of the Savikalpa Samadhi, mind becomes free from all distractions which is the icsult of attachment to sense-objects. Therefore he, then, becomes competent to practise Nirvikalpa Samadhi in which the mind becomes steady like the unflickering Jiame of a candle kept in a windless place
As a lamp in a spot unsheltered from the wind, does not flicker, even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self.
These are associated with concentration in the Savikalpa Samadhi. Desires etc. are the cognizable objects and " J am unattached " etc. are sound (objects) or ideas.
hat etc. and painted by ignorance (Maya)/' The word * Rasa ' means the Supreme Self or the nature of the Highest Bliss.
"He is the Rasa, flavour, tor only after perceiving a flavour can any one become blessed.
Raso vaisaha rasya charya labdhvanandi bhavati
The word Avesa means complete absorption. Or it may mean the 'manifestation' of the Supreme Bliss .in the heart as the index of success in the Savikalpa Samadhi. Another meaning of the word is * coming '
pravesha ..from all dirns of Bliss
Still another meaning is the 'possession' i.e. the practitioner becomes possessed, as it were, by the bliss of self-realization and can no longer control himself.
The Nirvikalpa Samadhi is the highest kind of concentration in which the practitioner realises his real Self. In this Samadhi the functions of the mind are stopped and the practitioner experiences the Highest Bliss.
prashanta vrittikam chittam
paramananda deeepakam
asampratdnyat namayam
samadhi yoginam priyam
muktikopanishad 7-54
" The mind, with the utter quiescence of modifications conferring upon one Supreme Bliss, is said to be Asamprajnata Samadhi that is dear unto the Yogis."
This Samadhi is characterized by the absence of the knowledge of the subject-object relationship. Apparently it is like that state of calmness and tranquillity which pervades a stone, because in
Nirvikalpa Samadhi the mind stops its functioning. But it should not be mistaken for stupor or deep sleep in which state alone one experiences absence of duality. The difference between deep sleep and Nirvikalpa Samadhi is that in the former state there is no knowledge of Self,
but in the latter there exists no feeling of not knowing the Self, because in the Nirvikalpa Samadhi one becomes identified with the ever-Conscious Atman.
"The state in which all desires completely disappear which is (quiescent) like the interior of a stone, but which is not characteiized by _swoon or deep sleep is admitted as the real nature of Atman.'*
Nirvikalpa Samadhi which is identical with the Highest Knowledge can be attained only as a result of discrimination between the real and the unreal, After this discrimination, the student becomes indifferent to everything of the lelative world.
"That is extreme non-attachment, which gives upeven the qualities and comes from the Knowledge of (the real nature of) the Purusha."
This Samadhi is possible only for him who has become established in complete renunciation.
teevra vega sanvegan masannaha...samadhi labaha
Success is speedy for the extremely energetic." In this Samadhi one becomes free from all thoughts or ideas but infilled with Supreme Bliss.
'* It is just like an empty pitcher placed in the sky, having nothing inside and outside ; and again; it is just like a full pitcher placed in the sea, full (of water) both inside and outside
29. The insensibility 1 of the mind (to external objects) as 3 before, on account of the experience" of Bliss, is designated as the third kind of Samadhi (Nirvikalpaka). The practitioner should uninterruptedly 4 spend his time in these six5 kinds of Samadhi.
1 Insensibility This shows that the mind is completely absorbed in the contemplation of Brahman.
As in the case of Samadhi described in the twenty-sixth Sloka ; here also the practitioner attains the Nirvikalpaka Samadhi by merging the entire illusory phenomena in Brahman and by being indifferent to the manifested manifold ( drishya) and such ideas as " indivisible " akhanda of the same nature..ekarasaha.etc Concentration becomes steady like the unfiickering flame of a candle in a place free from wind.
Experience etc. This bliss is due to the knowledge of Brahman whom the scriptures describe as an entity of Bliss. The Self (subject) is identical with Brahman. In the subjective concentration, the Self which is the Witness of all mental modifications is identical with Brahman. Otherwise such concentration, without a substratum, becomes a mere mental abstraction and ends in nihilism. Again, in objective concentration, Brahman, the unchanging entity in all perceived objects, because of its all-pervasive nature, is identical with the Self (subject). As the knowledge of Brahman is associated with bliss so also the knowledge of Self is accompanied by Bliss Eternal.
4 Uninterruptedly This Samadhi should be practised uninterruptedly for a long time. Then only can the practitioner be firmly established in supreme knowledge.
deerghakala nairantarya
"It becomes firmly grounded by long, constant efforts with great love (for the end to be attained). "
As a result of the constant practice of Samadhi, described above, it becomes subsequently quite natural and spontaneous. Then the student realises Brahman everywhere
deha bhmane galite vidnyate parmatmani
yatra yatra mano yati tatra tatra samadhayaha
samdhyaha= absorptions bhavanti - are
30. With the disappearance of the attachment to the body and with the realization of the Supreme Self, to whatever object- the mind is directed one experiences Samadhi.*
. On account of such attachment to body, a being feels that he is a man, a Brahmin, a so and so, etc. Following the process of enquiry laid down in Vedanta, the student realises that all
internal entities from the empirical ego to the body are only objects and the subject (Self) is the Witness. Therefore, he ceases to identify himself as attached to the objects, knowing that appearance and disappearance are their inevitable nature. Similarly, by an analysis of the external world he realises that Brahman is the only permanent entity in the universe, while names and forms are changing phenomena. Therefore the practitioner becomes indifferent to the Internal and external objects and fixes his mind on Brahman which is identical with the Self.
H Samadhi That is, as a result of constant piactice of Yogic Samadhi, as described above, for a long time and with the help of the knowledge of Truth, the practitioner realises all objects, internal and external, as Brahman. Even the names and forms which appear to the ignorant as devoid of reality are looked upon by the Jnani as ever existent Brahman. He sees everywhere Brahman only. The knowledge of Brahman which is at first attainable by effort becomes, later on, quite spontaneous and natural.
nitya atmanusandhan
tasmin paravare him who is high and low
31. By 1 beholding Him who 2 is high and low, the fetters 3 of the heart are broken, all 4 doubts are solved and all 5 his Karmas (activities and their effects) wear away.
By beholding Him That is, by realising Brahman throughout the manifested manifold.
Who is high and low The word high (para) signifies Brahma, what is known as cause of the universe. The word low (apara) signifies the universe etc. which are the effects. It is the non-dual Turlya Brahman alone that exists everywhere, both in the cause and in the effect
He who realises Brahman attains liberation -which is the highest objective of life. Compare the .following Sruti passages :
bramha veda bramhaiva bhanvati
He who knows Brahman, verily, becomes Brahman/
bramhavidapnoti param
The knower of Brahman attains the Highest."
Tarati shoka matvit
The knower of Self goes beyond grief. "
Oh ! Janaka ! You have attained fearlessness. "
Oh, (Maitreyi), thus far goes immortality. "
Knowing it (Self) one goes beyond death/
When the Self only is all this."
yatra vasya sarvamatmaiva bhutam
We have seen the method prescribed in this treatise for the realization of the Highest Truth. By following this method the student understands the real significance of 4< That " and " Thou " and ultimately realises that identity.
The student will be told in the following slokas that the Jiva in reality is Sakshin and identical with Brahman. The Sakshin considers itself to be Jiva owing to his identification with the Upadhis
Sakshin is not unreal because it is the same as Brahman.
A woman wearing anklets, through illusion, considers her feet to be entwined by a snake. With the removal of the illusion, the snake idea vanishes: but her feet remain as they are. Similarly the illusion of limitation and what limits, is removed by Knowledge. But the Sakshin always exists.
Till one etc. The world 'disappears when one attains liberation or Jnanam.
It is on account of the belief in causality that the mind sees a causal relation between the experiences of the waking and the dream states.
But the Paramarthika Jiva knows its identity with ;1 , Brahman to be (alone) real. He does not see the Other, 1 (if he sees the other) he knows it to 1>e ffetisory.
^fe the Paramarthika Jiva comes back to the relative plane of Consciousness he knows the world and the reflected Consciousness (Jiva) to be unreal.
Fluidity, coldness and sweetness were what constituted water before waves and foams appeared. Now after the disappearance of wave and foam in the water, these characteristics are also found to exist in their antecedent forms, as water from which they cannot be separated. Water always exists. Foams etc. have no existence separate from water. They appear from and disappear in water. They are nothing but water in another form.
........................................ ................................................
Drik drishya Viveka notes
NS...indiffernt to both objects and sounds on accoun of complete absorption in th e bliss of the realzn of the Self
Through the constant practice of the Savikalpa Samadhi, mind becomes free from all distractions which is the icsult of attachment to sense-objects. Therefore he, then, becomes competent to practise Nirvikalpa Samadhi in which the mind becomes steady like the unflickering Jiame of a candle kept in a windless place
As a lamp in a spot unsheltered from the wind, does not flicker, even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self.
These are associated with concentration in the Savikalpa Samadhi. Desires etc. are the cognizable objects and " J am unattached " etc. are sound (objects) or ideas.
hat etc. and painted by ignorance (Maya)/' The word * Rasa ' means the Supreme Self or the nature of the Highest Bliss.
"He is the Rasa, flavour, tor only after perceiving a flavour can any one become blessed.
Raso vaisaha rasya charya labdhvanandi bhavati
The word Avesa means complete absorption. Or it may mean the 'manifestation' of the Supreme Bliss .in the heart as the index of success in the Savikalpa Samadhi. Another meaning of the word is * coming '
pravesha ..from all dirns of Bliss
Still another meaning is the 'possession' i.e. the practitioner becomes possessed, as it were, by the bliss of self-realization and can no longer control himself.
The Nirvikalpa Samadhi is the highest kind of concentration in which the practitioner realises his real Self. In this Samadhi the functions of the mind are stopped and the practitioner experiences the Highest Bliss.
prashanta vrittikam chittam
paramananda deeepakam
asampratdnyat namayam
samadhi yoginam priyam
muktikopanishad 7-54
" The mind, with the utter quiescence of modifications conferring upon one Supreme Bliss, is said to be Asamprajnata Samadhi that is dear unto the Yogis."
This Samadhi is characterized by the absence of the knowledge of the subject-object relationship. Apparently it is like that state of calmness and tranquillity which pervades a stone, because in
Nirvikalpa Samadhi the mind stops its functioning. But it should not be mistaken for stupor or deep sleep in which state alone one experiences absence of duality. The difference between deep sleep and Nirvikalpa Samadhi is that in the former state there is no knowledge of Self,
but in the latter there exists no feeling of not knowing the Self, because in the Nirvikalpa Samadhi one becomes identified with the ever-Conscious Atman.
"The state in which all desires completely disappear which is (quiescent) like the interior of a stone, but which is not characteiized by _swoon or deep sleep is admitted as the real nature of Atman.'*
Nirvikalpa Samadhi which is identical with the Highest Knowledge can be attained only as a result of discrimination between the real and the unreal, After this discrimination, the student becomes indifferent to everything of the lelative world.
"That is extreme non-attachment, which gives upeven the qualities and comes from the Knowledge of (the real nature of) the Purusha."
This Samadhi is possible only for him who has become established in complete renunciation.
teevra vega sanvegan masannaha...samadhi labaha
Success is speedy for the extremely energetic." In this Samadhi one becomes free from all thoughts or ideas but infilled with Supreme Bliss.
'* It is just like an empty pitcher placed in the sky, having nothing inside and outside ; and again; it is just like a full pitcher placed in the sea, full (of water) both inside and outside
29. The insensibility 1 of the mind (to external objects) as 3 before, on account of the experience" of Bliss, is designated as the third kind of Samadhi (Nirvikalpaka). The practitioner should uninterruptedly 4 spend his time in these six5 kinds of Samadhi.
1 Insensibility This shows that the mind is completely absorbed in the contemplation of Brahman.
As in the case of Samadhi described in the twenty-sixth Sloka ; here also the practitioner attains the Nirvikalpaka Samadhi by merging the entire illusory phenomena in Brahman and by being indifferent to the manifested manifold ( drishya) and such ideas as " indivisible " akhanda of the same nature..ekarasaha.etc Concentration becomes steady like the unfiickering flame of a candle in a place free from wind.
Experience etc. This bliss is due to the knowledge of Brahman whom the scriptures describe as an entity of Bliss. The Self (subject) is identical with Brahman. In the subjective concentration, the Self which is the Witness of all mental modifications is identical with Brahman. Otherwise such concentration, without a substratum, becomes a mere mental abstraction and ends in nihilism. Again, in objective concentration, Brahman, the unchanging entity in all perceived objects, because of its all-pervasive nature, is identical with the Self (subject). As the knowledge of Brahman is associated with bliss so also the knowledge of Self is accompanied by Bliss Eternal.
4 Uninterruptedly This Samadhi should be practised uninterruptedly for a long time. Then only can the practitioner be firmly established in supreme knowledge.
deerghakala nairantarya
"It becomes firmly grounded by long, constant efforts with great love (for the end to be attained). "
As a result of the constant practice of Samadhi, described above, it becomes subsequently quite natural and spontaneous. Then the student realises Brahman everywhere
deha bhmane galite vidnyate parmatmani
yatra yatra mano yati tatra tatra samadhayaha
samdhyaha= absorptions bhavanti - are
30. With the disappearance of the attachment to the body and with the realization of the Supreme Self, to whatever object- the mind is directed one experiences Samadhi.*
. On account of such attachment to body, a being feels that he is a man, a Brahmin, a so and so, etc. Following the process of enquiry laid down in Vedanta, the student realises that all
internal entities from the empirical ego to the body are only objects and the subject (Self) is the Witness. Therefore, he ceases to identify himself as attached to the objects, knowing that appearance and disappearance are their inevitable nature. Similarly, by an analysis of the external world he realises that Brahman is the only permanent entity in the universe, while names and forms are changing phenomena. Therefore the practitioner becomes indifferent to the Internal and external objects and fixes his mind on Brahman which is identical with the Self.
H Samadhi That is, as a result of constant piactice of Yogic Samadhi, as described above, for a long time and with the help of the knowledge of Truth, the practitioner realises all objects, internal and external, as Brahman. Even the names and forms which appear to the ignorant as devoid of reality are looked upon by the Jnani as ever existent Brahman. He sees everywhere Brahman only. The knowledge of Brahman which is at first attainable by effort becomes, later on, quite spontaneous and natural.
nitya atmanusandhan
tasmin paravare him who is high and low
31. By 1 beholding Him who 2 is high and low, the fetters 3 of the heart are broken, all 4 doubts are solved and all 5 his Karmas (activities and their effects) wear away.
By beholding Him That is, by realising Brahman throughout the manifested manifold.
Who is high and low The word high (para) signifies Brahma, what is known as cause of the universe. The word low (apara) signifies the universe etc. which are the effects. It is the non-dual Turlya Brahman alone that exists everywhere, both in the cause and in the effect
He who realises Brahman attains liberation -which is the highest objective of life. Compare the .following Sruti passages :
bramha veda bramhaiva bhanvati
He who knows Brahman, verily, becomes Brahman/
bramhavidapnoti param
The knower of Brahman attains the Highest."
Tarati shoka matvit
The knower of Self goes beyond grief. "
Oh ! Janaka ! You have attained fearlessness. "
Oh, (Maitreyi), thus far goes immortality. "
Knowing it (Self) one goes beyond death/
When the Self only is all this."
yatra vasya sarvamatmaiva bhutam
We have seen the method prescribed in this treatise for the realization of the Highest Truth. By following this method the student understands the real significance of 4< That " and " Thou " and ultimately realises that identity.
The student will be told in the following slokas that the Jiva in reality is Sakshin and identical with Brahman. The Sakshin considers itself to be Jiva owing to his identification with the Upadhis
Sakshin is not unreal because it is the same as Brahman.
A woman wearing anklets, through illusion, considers her feet to be entwined by a snake. With the removal of the illusion, the snake idea vanishes: but her feet remain as they are. Similarly the illusion of limitation and what limits, is removed by Knowledge. But the Sakshin always exists.
Till one etc. The world 'disappears when one attains liberation or Jnanam.
It is on account of the belief in causality that the mind sees a causal relation between the experiences of the waking and the dream states.
But the Paramarthika Jiva knows its identity with ;1 , Brahman to be (alone) real. He does not see the Other, 1 (if he sees the other) he knows it to 1>e ffetisory.
^fe the Paramarthika Jiva comes back to the relative plane of Consciousness he knows the world and the reflected Consciousness (Jiva) to be unreal.
Fluidity, coldness and sweetness were what constituted water before waves and foams appeared. Now after the disappearance of wave and foam in the water, these characteristics are also found to exist in their antecedent forms, as water from which they cannot be separated. Water always exists. Foams etc. have no existence separate from water. They appear from and disappear in water. They are nothing but water in another form.
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