10/30/2010

1
* *7 | 7 * * 7 | 7
Drig Drishya Viveka
* 7 ~ * 7
rpam drishyam locanam drik
Form is observed, eye is the observer.
z7 * 1 | + z
tad drishyam drik tu mnasam
That (eye) is observed, mind is the observer.
* 7| | ?: |+|
drishy dh-vrittayah sksh
M t l ti iti b d it i th b Mental activities are observed, witness is the observer.
* * 7 ++ ;++
drig eva na tu drishyate
But that observer is not observed.
10/30/2010
2
|~|~+
nla-pta-sthla-skshma
Blue & yellow, gross & subtle,
*|| |*- *: +
hrasva-drghdi-bhedatah
short & long, etc. due to such differences
||||| ||
nn-vidhni rpni
ki d f f i t many kinds of forms exist.
7 ~~ 7| ++ ++
pashyel locanam ekadh
The eye seeing (them) is but one.
~|L?
ndhya-mndya-patutveshu
Blindness, dullness & sharpness,
7| +
netra-dharmeshu caikadh
which are qualities of the eye
7~ : 7
sankalpayen manah shrotra-
the mind cognizes being one the mind cognizes, being one.
|* 7||* ++ 1++
tvag-dau yojyatm idam
This also applies to hearing, touch, etc.
10/30/2010
3
7|: 7~*j
kmah sankalpa-sandehau
Desire, certainty & doubt,
7|7 | +
shraddh shraddhe dhrittare
belief & disbelief, firmness & its opposite,
||-|||*|
hrr dhr bhr ityevam dn
modesty intelligence fear etc modesty, intelligence, fear, etc.
-|7| ||: ++ <++
bhsayaty ekadh citih
one consciousness reveals.
*| ||
nodeti nstam ety esh
This (consciousness) does not arise or disappear,
| || + +
na vriddhim yti na kshayam
nor does it increase or decrease.
|-||||
svayam vibhty athnanyni
It shines on its own Other objects It shines on its own. Other objects
-| | || ++ J++
bhsayet sdhanam vin
it reveals without any other means.
10/30/2010
4
|O||7 *
cicchy veshato budau
Manifest in the mind, consciousness shines being reflected.
-| | || || +
bhnam dhs tu dvidh sthit
Mind is two-fold:
Q7|j7|| |*
ekhankritir any syd
one aspect is ahankara ego one aspect is ahankara ego,
~:7|| ++ ++
antah-karana-rpin
the other is antahkarana mind.
O||j7|1
chyhankrayor aikyam
Identification of ego with reflected consciousness
|: |7 +
taptyah pindavan matam
is like a glowing hot iron ball.
*j7||*||*
tad- ahankra-tdtmyd
Due to identification of the ego with that (reflection) Due to identification of the ego with that (reflection)
*j|| ++ ++
dehash cetanatm agt
the body gains sentiency.
10/30/2010
5
~j7| |*|
ahankrasya tdtmyam
Identification of the ego
|O||*j||+|-: +
cicchy-deha-skshibhih
with (1)reflected consciousness, (2)body, and (3)witness
j7 77 -||
sahajam karmajam bhrnti-
is (1)natural (2)due to karma and (3)due to ignorance is (1)natural, (2)due to karma, and (3)due to ignorance
7 || 7| ++ c++
janyam ca trividham kramt
each of these three respectively.
|: ||
sambandhinoh sator nsti
For the relationship (of ego & reflected consciousness)
||?: j7 +
nivrittih sahajasya tu
which is natural, there can be no destruction.
7+| 7|
karma-kshayt prabodhc ca
By exhausting karma or by knowledge By exhausting karma or by knowledge
| 7|*- ++ _++
nivartete kramd ubhe
(identification) with both (body & witness) is destroyed.
10/30/2010
6
~j7|~
ahankra-laye suptau
In deep sleep, ego disappears
-zj: +
bhaved deho py acetanah
and the body becomes insentient.
~j7||7||:
ahankra-viksrdhah
In dream the ego is half manifest In dream, the ego is half-manifest.
: 7|: ++ ;++
svapnah sarvastu jgarah
In waking, it is fully manifest.
~:7|?
antah-karana-vrittish ca
Mental activities
||O|1|| +
citic-cachyaikyam gat
which are non-separate from reflected consciousness
||: 7~
vsanh kalpayet svapne
project thoughts while dreaming project thoughts while dreaming
+|| |j: ++ ;;++
bodhe kshair vishayn bahih
and external objects of perception while awake.
10/30/2010
7
j7|*|
mano hankrity updnam
The source of mind and ego
|~j7 77|7 + j
lingam ekam jadtmakam
is the subtle body, one and insentient.
~||
avasth-trayam anveti
It is present in all three states of experience It is present in all three states of experience.
7| | | ++ ;++
jyate mriyate tath
Also, it is born and it dies.
7|1 |j |||
shakti-dvayam hi myy
Maya has two powers:
|+||?7 +
vikshep-vritti-rpakam
projecting and veiling.
|+7|1|~j||*
vikshepa-shaktir lingdi-
The power of projection The power of projection
Q|7| 7 7 ++ ;1++
brahmndntam jagat srijet
creates the world from subtle body to the universe.
10/30/2010
8
|7| Q
srishtir nma brahma-rpe
The world is a manifestation of brahman
|*|*| +
sac-cid-nanda-vastuni
in limitless, unchanging consciousness.
~ 7||*
abdhau phendivat sarva-
Like foam and bubbles in the ocean Like foam and bubbles in the ocean,
|7|| ++ ;<++
nma-rpa-prasran
names and forms become manifest.
~**7-*
antar drig-drishyayor bhedam
The inner difference between observer and observed
|j Q: +
bahish ca brahma-sargayoh
and the external (difference) between brahman and world
~| 7|1:
vrinoty apar shaktih
the other power conceals (these differences) the other power conceals (these differences).
| | 7| ++ ;J++
s samsrasya kranam
That (power) is the cause for worldly life.
10/30/2010
9
||+: -||
skshinah purato bhti
In the presence of witness consciousness
|~j *j +
lingam dehena samyutam
subtle body united with a physical body becomes sentient
||O|||7|7
citi-cchy-samveshj
due to reflected consciousness due to reflected consciousness.
7|: |* |j||7: ++ ;++
jvah syd vyvahrikah
Such is the empirical person.
~ 7|||
asya jvatvam ropt
For that (person), due to superimpostion, individuality
||+-| +
skshiny apy avabhsate
appears in witness consciousness.
~ |7||
vritau tu vinashtym
When the veiling power is destroyed When the veiling power is destroyed,
-* -||| ++ ;++
bhede bhte payti tat
the difference becomes apparent and that disappears.
10/30/2010
10
| Q
tath sarga-brahmanosh ca
Similarly, for brahman and world,
-*| |7| +
bhedam vritya tishthati
the difference is concealed
| 7|17|* Q
y shaktis tad-vashd brahma
due to the veiling power (Therefore) brahman due to the veiling power. (Therefore) brahman
|7 -| ++ ;c++
vikritatvena bhsate
appears to have undergone modification.
~||||7
atrpy vriti-nshena
But when the veiling power is destroyed,
|-|| Q: +
vibhti brahma-sargayoh
the difference between brahman and world becomes clear.
-*|7|: |
bhedas tayor vikrah syt
(Therefore) modification belongs to the world (Therefore) modification belongs to the world
Q| 1| ++ ;_++
sarge na brahmani kvacit
and not to brahman.
10/30/2010
11
~| -|| |7
asti bhti priyam rpam
Existence, knownness, attractiveness, form &
| 777 +
nma cety amsha-pancakam
name these are the five characteristics.
~L Q
dya-trayam brahma-rpam
The first three belong to brahman The first three belong to brahman.
7* ++ ++
jagad-rpam tato dvayam
The latter two belong to the world.
*||7~|
kha-vyv-agni-jalorvshu
In space, air, fire, water & earth,
*| ||* +
deva-tiryan-nardishu
and in gods, animals & people,
~|-7|: |*|*|:
abhinnh sac-cid-nandh
existence knownness and attractiveness are the same existence, knownness and attractiveness are the same.
|-L || ++ ;++
bhidyate rpa-nman
Names and forms differentiate them.