10/30/2010

1
*¯¯ *7¯¯ |¯¯¯¯ 7 * ¯ * 7 ¯ | ¯ ¯7
Drig Drishya Viveka
¹¯¯ * 7¯¯ ~¯¯ ¯¯¯¯ * 7
rūpam drishyam locanam drik
Form is observed, eye is the observer.
¯¯ä7¯¯ * 1¯¯ ¯¯|¯¯¯¯¯¯ + ä
tad drishyam drik tu mānasam
That (eye) is observed, mind is the observer.
* 7¯¯| ·¯|¯¯ ?¯¯¯: ¯¯|+¯|
drishyā dhī-vrittayah sākshī
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
¯¯|~¯¯¯|¯¯¯·¯~¯¯¯+¯¯
nīla-pīta-sthūla-sūkshma
Blue & yellow, gross & subtle,
7¯¯¯*|¯¯| |*-¯ *¯¯: + 7
hrasva-dīrghādi-bhedatah
short & long, etc. – due to such differences
¯¯|¯¯||¯¯·¯||¯¯ ¹¯¯||¹¯
nānā-vidhāni rūpāni
ki d f f i t many kinds of forms exist.
¯¯7¯¯ ~~¯¯ ¯¯¯¯¯¯ 7·¯| ++ ¯++
pashyel locanam ekadhā
The eye seeing (them) is but one.
~¯¯·¯¯¯¯|¯L¯¯? ¯¯¯ ¯¯
āndhya-māndya-patutveshu
Blindness, dullness & sharpness,
¯¯ ¯¯·¯¯¯ ¯¯ ¯¯ 7·¯| +
netra-dharmeshu caikadhā
which are qualities of the eye –
¯¯ 7~¯¯¯¯ ¯¯¯¯¯: 7¯¯ ¯¯
sankalpayen manah shrotra-
the mind cognizes being one the mind cognizes, being one.
¯¯¯¯¯|*¯ ¯¯¯ 7¯¯¯¯||¯¯*¯¯ ++ 1++
tvag-ādau yojyatām idam
This also applies to hearing, touch, etc.
10/30/2010
3
7|¯¯: ¯¯7~¯¯¯¯¯*#¯
kāmah sankalpa-sandehau
Desire, certainty & doubt,
7¯d|¯7¯d ·¯¯¯|¯¯¹ +
shraddhā ’shraddhe dhritītare
belief & disbelief, firmness & its opposite,
7|·¯|-¯||¹¯¯¯¯¯¯¯|*|¯¯
hrīr dhīr bhīr ityevam ādīn
modesty intelligence fear etc modesty, intelligence, fear, etc. –
-¯|¯¯¯¯¯¯¯7·¯| |¯¯|¯¯: ++ <++
bhāsayaty ekadhā citih
one consciousness reveals.
¯¯¯*|¯¯ ¯¯|¯¯¯¯¯¯¯¯¯¯|
nodeti nāstam ety eshā
This (consciousness) does not arise or disappear,
¯¯ ¯¯|d ¯¯||¯¯ ¯¯ +¯¯¯¯¯ +
na vriddhim yāti na kshayam
nor does it increase or decrease.
¯¯¯¯¯ |¯¯-¯|¯¯¯·¯|¯¯¯¯¯||¯¯
svayam vibhāty athānanyāni
It shines on its own Other objects It shines on its own. Other objects
-¯|¯¯¯¯¯¯ ¯¯|·¯¯¯ |¯¯¯¯| ++ J++
bhāsayet sādhanam vinā
it reveals without any other means.
10/30/2010
4
|¯¯¯O|¯¯|¯¯¯¯7¯¯¯¯ ¯¯*¯
cicchāyā ’veshato budau
Manifest in the mind, consciousness shines being reflected.
-¯|¯¯ ·¯|¯¯¯ |ä·¯| |¯·¯¯¯| +
bhānam dhīs tu dvidhā sthitā
Mind is two-fold:
77|#7|¯¯¹¯¯¯| ¯¯¯|*
ekāhankritir anyā syād
one aspect is ahankara ego one aspect is ahankara – ego,
~¯¯¯:7¹¹¯¹|¯¯¹¯| ++ ·++
antah-karana-rūpinī
the other is antahkarana – mind.
O|¯¯|#7|¹¯¯¯¹1¯¯
chāyāhankārayor aikyam
Identification of ego with reflected consciousness
¯¯¯¯¯|¯¯: |¯¯¹7¯¯¯¯¯¯¯¯¯ +
taptāyah pindavan matam
is like a glowing hot iron ball.
¯¯*#7|¹¯¯|*|¯¯¯¯|*
tad- ahankāra-tādātmyād
Due to identification of the ego with that (reflection) Due to identification of the ego with that (reflection)
*#¥¯¯¯¯¯¯¯|¯¯¯¯|¯¯ ++ ·++
dehash cetanatām agāt
the body gains sentiency.
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5
~#7|¹¯¯¯ ¯¯|*|¯¯¯¯
ahankārasya tādātmyam
Identification of the ego
|¯¯¯O|¯¯|*#¯¯||+¯|-¯: +
cicchāyā-deha-sākshibhih
with (1)reflected consciousness, (2)body, and (3)witness
¯¯#7¯ 7¯¯7¯ -¯||¯¯¯
sahajam karmajam bhrānti-
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 kramāt
each of these three respectively.
¯¯¯¯|¯·¯¯¯¯: ¯¯¯¯¯¯¯||¯¯¯
sambandhinoh sator nāsti
For the relationship (of ego & reflected consciousness)
|¯¯¯¯|?¯: ¯¯#7¯¯¯¯ ¯¯ +
nivrittih sahajasya tu
which is natural, there can be no destruction.
7¯¯+¯¯¯|¯¯ 7¯¯¯·¯|¯¯¯
karma-kshayāt prabodhāc ca
By exhausting karma or by knowledge By exhausting karma or by knowledge
|¯¯¯¯¯¯¯¯ 7¯¯|*-¯ ++ ·++
nivartete kramād ubhe
(identification) with both (body & witness) is destroyed.
10/30/2010
6
~#7|¹~¯¯¯ ¯¯¯¯¯¯
ahankāra-laye suptau
In deep sleep, ego disappears
-¯¯¯ä#¯¯¯¯¯¯¯¯¯¯¯: +
bhaved deho ’py acetanah
and the body becomes insentient.
~#7|¹|¯¯7|¯¯|·¯:
ahankāra-vikāsārdhah
In dream the ego is half manifest In dream, the ego is half-manifest.
¯¯¯¯¯¯: ¯¯¯¯¯¯¯ 7¯|¯¯¹: ++ ·»++
svapnah sarvastu jāgarah
In waking, it is fully manifest.
~¯¯¯:7¹¹¯¯¯|?¯¥¯
antah-karana-vrittish ca
Mental activities
|¯¯|¯¯¯¯¯O|¯¯1¯¯¯¯|¯¯¯¯| +
citic-cachāyaikyam āgatā
which are non-separate from reflected consciousness
¯¯|¯¯¯¯|: 7~¯¯¯¯¯¯ ¯¯¯¯¯¯
vāsanāh kalpayet svapne
project thoughts while dreaming project thoughts while dreaming
¯¯¯·¯¯+¯|¯¯¯¯¯¯|¯¯ ¯¯|#: ++ ··++
bodhe ’kshair vishayān bahih
and external objects of perception while awake.
10/30/2010
7
¯¯¯¯¯¯#7¯¯¯¯¯|*|¯¯
mano ’hankrity upādānam
The source of mind and ego
|~¯¶¯¯7 7¯7|¯¯¯7¯¯ + ¶
lingam ekam jadātmakam
is the subtle body, one and insentient.
~¯¯¯·¯|¯¯¯¯¯¯¯¯¯|¯¯
avasthā-trayam anveti
It is present in all three states of experience It is present in all three states of experience.
7¯|¯¯¯¯ |¯¯¯¯¯¯ ¯¯·¯| ++ ·¯++
jāyate mriyate tathā
Also, it is born and it dies.
7¯|1¯¯ä¯¯ |# ¯¯|¯¯|¯¯|
shakti-dvayam hi māyāyā
Maya has two powers:
|¯¯+¯¯¯|¯¯|?¯¹¯¯7¯¯ +
vikshep-āvritti-rūpakam
projecting and veiling.
|¯¯+¯¯¯7¯|1¯¯|~¯¶||*
vikshepa-shaktir lingādi-
The power of projection The power of projection
¯¯O|¹7|¯¯¯ 7¯¯¯¯¯ ¯¯7¯¯¯ ++ ·1++
brahmāndāntam jagat srijet
creates the world – from subtle body to the universe.
10/30/2010
8
¯¯|7¯¯|¯¯ ¯¯O¹¯¯
srishtir nāma brahma-rūpe
The world is a manifestation of brahman
¯¯|¯¯¯*|¯¯¯*¯¯¯¯¯|¯¯ +
sac-cid-ānanda-vastuni
in limitless, unchanging consciousness.
~¯·¯¯ 7¯¯||*¯¯¯¯ ¯¯¯¯
abdhau phenādivat sarva-
Like foam and bubbles in the ocean Like foam and bubbles in the ocean,
¯¯|¯¯¹¯¯7¯¯|¹¹¯| ++ ·<++
nāma-rūpa-prasāranā
names and forms become manifest.
~¯¯¯*¯*7¯¯¯¯¯-¯*
antar drig-drishyayor bhedam
The inner difference between observer and observed
¯¯|#¥¯ ¯¯O¯¯¯¯¯¯¯: +
bahish ca brahma-sargayoh
and the external (difference) between brahman and world –
~¯¯¯¹¯¯¯¯¯¯¯¹| 7¯|1¯¯:
āvrinoty aparā shaktih
the other power conceals (these differences) the other power conceals (these differences).
¯¯| ¯¯¯¯|¹¯¯¯ 7|¹¹¯¯¯ ++ ·J++
sā samsārasya kāranam
That (power) is the cause for worldly life.
10/30/2010
9
¯¯||+¯¹¯: ¯¯¹¯¯¯ -¯||¯¯
sākshinah purato bhāti
In the presence of witness consciousness
|~¯¶ *#¯¯ ¯¯¯¯¯¯¯¯ +
lingam dehena samyutam
subtle body united with a physical body becomes sentient
|¯¯|¯¯¯O|¯¯|¯¯¯¯|¯¯7¯|7¯
citi-cchāyā-samāveshāj
due to reflected consciousness due to reflected consciousness.
7¯|¯¯: ¯¯¯|* ¯¯¯|¯¯#||¹7: ++ ··++
jīvah syād vyāvahārikah
Such is the empirical person.
~¯¯¯ 7¯|¯¯¯¯¯¯¯|¹¯¯¯|¯¯
asya jīvatvam āropāt
For that (person), due to superimpostion, individuality
¯¯||+¯¹¯¯¯¯¯¯¯-¯|¯¯¯¯ +
sākshiny apy avabhāsate
appears in witness consciousness.
~¯¯¯¯¯¯ ¯¯ |¯¯¯¯7|¯¯|
āvritau tu vinashtāyām
When the veiling power is destroyed When the veiling power is destroyed,
-¯* -¯|¯¯¯¯¯¯¯||¯¯ ¯¯¯¯ ++ ··++
bhede bhāte ’payāti tat
the difference becomes apparent and that disappears.
10/30/2010
10
¯¯·¯| ¯¯¯¯¯¯O¹¯¯¥¯
tathā sarga-brahmanosh ca
Similarly, for brahman and world,
-¯*¯¯|¯¯¯¯¯ |¯¯8|¯¯ +
bhedam āvritya tishthati
the difference is concealed
¯¯| 7¯|1¯¯¯¯¯ä7¯|* ¯¯O
yā shaktis tad-vashād brahma
due to the veiling power (Therefore) brahman due to the veiling power. (Therefore) brahman
|¯¯7¯¯¯¯¯¯¯ -¯|¯¯¯¯ ++ ·c++
vikritatvena bhāsate
appears to have undergone modification.
~¯¯|¯¯¯|¯¯|¯¯¯¯|7¯¯¯
atrāpy āvriti-nāshena
But when the veiling power is destroyed,
|¯¯-¯||¯¯ ¯¯O¯¯¯¯¯¯¯: +
vibhāti brahma-sargayoh
the difference between brahman and world becomes clear.
-¯*¯¯¯¯¯¯|¯¯7|¹: ¯¯¯|¯¯
bhedas tayor vikārah syāt
(Therefore) modification belongs to the world (Therefore) modification belongs to the world
¯¯¯¯ ¯¯ ¯¯O|¹¯ 1¯¯|¯¯¯¯ ++ ··++
sarge na brahmani kvacit
and not to brahman.
10/30/2010
11
~|¯¯¯ -¯||¯¯ |7¯¯ ¹¯¯
asti bhāti priyam rūpam
Existence, knownness, attractiveness, form &
¯¯|¯¯ ¯¯¯¯¯7¯¯¯7¯¯7¯¯ +
nāma cety amsha-pancakam
name – these are the five characteristics.
~¯L¯¯¯¯ ¯¯O¹¯¯
ādya-trayam brahma-rūpam
The first three belong to brahman The first three belong to brahman.
7¯¯¯*¯¯ ¯¯¯¯¯ 䯯¯¯ ++ ¯»++
jagad-rūpam tato dvayam
The latter two belong to the world.
*¯¯¯|¯¯¯|¯¯¯7¯~¯¯¯¯|¯¯
kha-vāyv-agni-jalorvīshu
In space, air, fire, water & earth,
*¯¯|¯¯¯¯ j¹||*¯¯ +
deva-tiryan-narādishu
and in gods, animals & people,
~|-¯7|: ¯¯|¯¯¯*|¯¯¯*|:
abhinnāh sac-cid-ānandāh
existence knownness and attractiveness are the same existence, knownness and attractiveness are the same.
|-¯L¯¯ ¹¯¯¯¯|¯¯¯¯| ++ ¯·++
bhidyate rūpa-nāmanī
Names and forms differentiate them.

A:nDy:m:an½p:XÙtv:ð\:Ø n:ð*:D:m:ðü\:Ø c:òkD:a . one.. etc. netra-dharmeshu caikadhā which are qualities of the eye – s:öklp:y:ðnm:n:H Â::ð*: sankalpayen manah shrotrathe mind cognizes being one cognizes. etc. pashyel locanam ekadhā The eye seeing (them) is but one...10/30/2010 n:il:p:it:sT:Ül:s:Üxm: nīla-pīta-sthūla-sūkshma Blue & yellow. 2. dullness & sharpness.. āndhya-māndya-patutveshu Blindness. Ë Ësv:diG:aüedB:ðdt:H . touch. kinds f f i t p:Sy:ðll::ðc:n:m:ðkD:a . gross & subtle. tv:g:ad:ò y::ðjy:t:aem:dm:Î . hrasva-dīrghādi-bhedatah short & long. tvag-ādau yojyatām idam This also applies to hearing. – due to such differences n:an:aev:D:aen: -p:aeN: nānā-vidhāni rūpāni many ki d of forms exist. 2 . 3.

n::ðdðet: n:ast:m:ðty:ð\:a nodeti nāstam ety eshā This (consciousness) does not arise or disappear. bhāsayaty ekadhā citih one consciousness reveals. etc.. Â:¹a|Â:¹ð D:àt:it:rð . 4. na vriddhim yāti na kshayam nor does it increase or decrease. intelligence fear. sv:y:ö ev:B:aty:T:an:ny:aen: svayam vibhāty athānanyāni It shines on its own... modesty intelligence. Other objects own B:as:y:ðt:Î s:aD:n:ö ev:n:a . certainty & doubt. n: v:àe¹ö y:aet: n: x:y:m:Î . fear etc – B:as:y:ty:ðkD:a ec:et:H . 3 . 5. firmness & its opposite.10/30/2010 kam:H s:öklp:s:ndðh:ò kāmah sankalpa-sandehau Desire. ËiD:iüB:iüerty:ðv:m:adin:Î hrīr dhīr bhīr ityevam ādīn modesty.. shraddhā ’shraddhe dhritītare belief & disbelief. bhāsayet sādhanam vinā it reveals without any other means.

taptāyah pindavan matam is like a glowing hot iron ball.. antah-karana-rūpinī the other is antahkarana – mind.10/30/2010 ec:cCay:a||v:ðS:t::ð b:Ød:ò cicchāyā ’veshato budau Manifest in the mind.. dehash cetanatām agāt the body gains sentiency.. Cay:ahökary::ðròVy:ö chāyāhankārayor aikyam Identification of ego with reflected consciousness t:pt:ay:H ep:NRv:nm:t:m:Î .. 7. Ant:HkrN:-ep:N:i .ahankāra-tādātmyād Due to identification of the ego with that (reflection) dðhÁ:ðt:n:t:am:g:at:Î . 6. B:an:ö D:ist:Ø e¾D:a esT:t:a . bhānam dhīs tu dvidhā sthitā Mind is two-fold: Okahökáet:rny:a sy:adÎ ekāhankritir anyā syād one aspect is ahankara – ego ego. 4 . consciousness shines being reflected. t:dhökart:adatmy:adÎ tad.

karma. km:üx:y:at:Î )b::ðD:acc: karma-kshayāt prabodhāc ca By exhausting karma or by knowledge en:v:t:ðüt:ð #m:adÙB:ð . nivartete kramād ubhe (identification) with both (body & witness) is destroyed.. 8.. s:öb:enD:n::ðH s:t::ðn:aüest: sambandhinoh sator nāsti For the relationship (of ego & reflected consciousness) en:v:àe¶:H s:hj:sy: t:Ø . there can be no destruction. nivrittih sahajasya tu which is natural. 5 . 9. j:ny:ö c: e*:ev:D:ö #m:at:Î . and (3)witness s:hj:ö km:üj:ö B:Òaent: sahajam karmajam bhrāntiis (1)natural (2)due to karma and (3)due to ignorance – (1)natural.. janyam ca trividham kramāt each of these three respectively. cicchāyā-deha-sākshibhih with (1)reflected consciousness.. (2)body.10/30/2010 Ahökarsy: t:adatmy:ö ahankārasya tādātmyam Identification of the ego ec:cCay:adðhs:aex:eB:H .

. 10.. bodhe ’kshair vishayān bahih and external objects of perception while awake. 6 . svapnah sarvastu jāgarah In waking. Ant:HkrN:v:àe¶:Á: Mental activities antah-karana-vrittish ca ec:et:cc:Cay:òVy:m:ag:t:a ... half manifest sv:pn:H s:v:üst:Ø j:ag:rH . dream.10/30/2010 Ahökarl:y:ð s:Øpt::ò ahankāra-laye suptau In deep sleep. it is fully manifest. In dream the ego is half-manifest. 11. ego disappears B:v:ð¸ðh:ð|py:c:ðt:n:H . Ahökarev:kas:aD:üH ahankāra-vikāsārdhah bhaved deho ’py acetanah and the body becomes insentient. citic-cachāyaikyam āgatā which are non-separate from reflected consciousness v:as:n:aH klp:y:ðt:Î sv:pn:ð vāsanāh kalpayet svapne project thoughts while dreaming b::ðD:ð|x:òev:ü\:y:an:Î b:ehH .

10/30/2010 m:n::ð|hökáty:Øp:adan:ö mano ’hankrity upādānam The source of mind and ego el:¤m:ðkö j:Ratm:km:ÎÎ . 7 . 12.. ¤ lingam ekam jadātmakam is the subtle body. j:ay:t:ð em:Òy:t:ð t:T:a . S:eVt:¾y:ö eh m:ay:ay:a shakti-dvayam hi māyāyā Maya has two powers: ev:x:ðp:av:àe¶:-p:km:Î ... brahmāndāntam jagat srijet creates the world – from subtle body to the universe.. jāyate mriyate tathā Also. Av:sT:a*:y:m:nv:ðet: avasthā-trayam anveti It is present in all three states of experience experience. 13. one and insentient. vikshep-āvritti-rūpakam projecting and veiling. it is born and it dies. ev:x:ðp:S:eVt:el:ü¤aed vikshepa-shaktir lingādiThe power of projection b:ÒÉaNRant:ö j:g:t:Î s:àj:ðt:Î .

s:a s:ös:arsy: karN:m:Î . 15. AbD::ò Pñn:aedv:t:Î s:v:ü abdhau phenādivat sarvaLike foam and bubbles in the ocean ocean. 8 . sac-cid-ānanda-vastuni in limitless. nāma-rūpa-prasāranā names and forms become manifest. Ant:dáügdáSy:y::ðB:ðüdö antar drig-drishyayor bhedam The inner difference between observer and observed b:ehÁ: b:ÒÉs:g:üy::ðH ... 14.10/30/2010 s:àeÄn:aüm: b:ÒÉ-p:ð srishtir nāma brahma-rūpe The world is a manifestation of brahman s:ecc:dan:ndv:st:Øen: . bahish ca brahma-sargayoh and the external (difference) between brahman and world – A:v:àN::ðty:p:ra S:eVt:H āvrinoty aparā shaktih the other power conceals (these differences) differences). sā samsārasya kāranam That (power) is the cause for worldly life.. n:am:-p:)s:arN:a .. unchanging consciousness.

. j:iv:H sy:adÎ vy:av:haerkH .. lingam dehena samyutam subtle body united with a physical body becomes sentient ec:et:cCay:as:m:av:ðS:aj:Î citi-cchāyā-samāveshāj due to reflected consciousness consciousness. When the veiling power is destroyed destroyed. bhede bhāte ’payāti tat the difference becomes apparent and that disappears. Asy: j:iv:tv:m:ar:ðp:at:Î asya jīvatvam āropāt For that (person). B:ðdð B:at:ð|p:y:aet: t:t:Î .. individuality s:aex:Ny:py:v:B:as:t:ð . A:v:àt::ò t:Ø ev:n:Äay:aö āvritau tu vinashtāyām sākshiny apy avabhāsate appears in witness consciousness.10/30/2010 s:aex:N:H p:Ørt::ð B:aet: sākshinah purato bhāti In the presence of witness consciousness el:¤ö dðhðn: s:öy:Øt:m:Î . 16. jīvah syād vyāvahārikah Such is the empirical person.. 9 . due to superimpostion. 17.

.10/30/2010 t:T:a s:g:üb:ÒÉN::ðÁ: tathā sarga-brahmanosh ca Similarly. sarge na brahmani kvacit and not to brahman. ev:B:aet: b:ÒÉs:g:üy::ðH . B:ðdst:y::ðev:ükarH sy:at:Î bhedas tayor vikārah syāt (Therefore) modification belongs to the world s:g:ðü n: b:ÒÉeN: Vv:ec:t:Î . vibhāti brahma-sargayoh the difference between brahman and world becomes clear.. bhedam āvritya tishthati the difference is concealed y:a S:eVt:st:¾S:adÏ b:ÒÉ yā shaktis tad-vashād brahma due to the veiling power (Therefore) brahman power. vikritatvena bhāsate appears to have undergone modification. for brahman and world. B:ðdm:av:àty: et:Ået: . 18. ev:kát:tv:ðn: B:as:t:ð . A*:apy:av:àet:n:aS:ðn: atrāpy āvriti-nāshena But when the veiling power is destroyed. 19... 10 .

water & earth. deva-tiryan-narādishu and in gods. 21. bhidyate rūpa-nāmanī Names and forms differentiate them. fire. existence knownness and attractiveness are the same same. knownness.. kha-vāyv-agni-jalorvīshu In space. attractiveness.. form & n:am: c:ðty:öS:p:Wc:km:Î . ādya-trayam brahma-rūpam The first three belong to brahman brahman. jagad-rūpam tato dvayam The latter two belong to the world..10/30/2010 Aest: B:aet: e)y:ö -p:ö asti bhāti priyam rūpam Existence. air. animals & people.. j:g:dÓÞp:ö t:t::ð ¾y:m:Î . A:½*:y:ö b:ÒÉ-p:ö nāma cety amsha-pancakam name – these are the five characteristics. 20. 11 . eB:½t:ð -p:n:am:n:i . K:v:ayv:egn:j:l::ðv:iü\:Ø dðv:et:y:ü§raed\:Ø . AeB:ÀaH s:ecc:dan:ndaH abhinnāh sac-cid-ānandāh existence.

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