Drig-Drishya-Viveka
दृग्दृश्यविवेकः अथवा वाक्यसुधा
Shloka 1
रूपं दृश्यं लोचनं दृक् तद्दृश्यं दृक्तु मानसम् ।
दृश्या धीवृत्तयः साक्षी दृगेव न तु दृश्यते ॥ १॥
Translation:
The form is the object seen, the eye is the organ of vision, and the mind perceives the seen object.
But the witness of the sight, the consciousness, is not perceived as the seen object itself, even though it functions as the perceiver.
Explanation: This verse describes the process of perception. The form (the object) is perceived by the eye, which serves as the instrument, and the mind understands what is seen. However, the consciousness (the "seer") behind the perception is not itself seen as an object, even though it is the true perceiver of everything.
Shloka 2
नीलपीतस्थूलसूक्ष्मह्रस्वदीर्घादि भेदतः ।
नानाविधानि रूपाणि पश्येल्लोचनमेकधा ॥ २॥
Translation: Whether the object is blue, yellow, large, small, or of any other form, the eye perceives them all as different, yet it perceives them all as one.
Explanation: The verse highlights that the same eye perceives various forms of objects, such as different colors or sizes. Even though the objects may differ, they are all perceived as a part of the unified experience. This illustrates the distinction between the subjective experience of the perceiver and the objectivity of the world.
Shloka 3
आन्ध्यमान्द्यपटुत्वेषु नेत्रधर्मेषु चैकधा ।
सङ्कल्पयेन्मनः श्रोत्रत्वगादौ योज्यतामिदम् ॥ ३॥
Translation: Even when the eye is affected by blindness, dullness, or sharpness, the mind still perceives the objects. Similarly, in the case of other senses like hearing or touch, the mind continues to function as a perceiver.
Explanation: This verse states that the mind (or consciousness) is the true agent of perception. Even if the eye or other sensory organs are impaired or distorted, the mind continues to perceive and interpret the world through those senses, showing the primacy of consciousness in perception.
Shloka 4
कामः सङ्कल्पसन्देहौ श्रद्धाऽश्रद्धे धृतीतरे ।
ह्रीर्धीर्भीरित्येवमादीन् भासयत्येकधा चितिः ॥ ४॥
Translation: Desire, doubt, faith, disbelief, determination, modesty, fear, and similar emotions are all manifest by the mind, but they are all perceived as arising from one unified consciousness.
Explanation: This verse explains how emotions and mental states (like desire, doubt, fear, and others) arise from the mind. However, they are all ultimately experienced as manifestations of the single consciousness, which perceives them as one unified experience, despite their apparent variety.
Shloka 5
नोदेति नास्तमेत्येषा न वृद्धिं याति न क्षयम् ।
स्वयं विभात्यथान्यानि भासयेत्साधनं विना ॥ ५॥
Translation: This consciousness neither rises nor sets, nor undergoes any growth or decay. It illuminates itself and makes other things appear without requiring any external means.
Explanation: This verse describes the eternal and unchanging nature of consciousness (the seer). It is beyond the processes of time, such as birth, growth, and decay. Consciousness illuminates itself and makes everything else in the world appear, without needing any external source or medium. This represents the concept of self-luminous awareness in Advaita Vedanta.
These verses together explore the nature of perception, the role of the mind, and the eternal witness that is consciousness itself. They highlight the non-duality (Advaita), showing that the perceiver and the perceived are not separate but are part of a unified experience.
These verses delve deeper into the nature of consciousness (Chit), the ego (Ahamkara), and the self (Atman) from the perspective of Advaita Vedanta. They describe how the ego and consciousness interact, how the body and mind are influenced, and the duality within the perception of the self. Below is a translation and explanation for each of these shlokas:
Shloka 6
Sanskrit:
चिच्छायाऽऽवेशतो बुद्धौ भानं धीस्तु द्विधा स्थिता ।
एकाहङ्कृतिरन्या स्यादन्तःकरणरूपिणी ॥ ६॥
Translation: In the intellect, consciousness manifests as a shadow, while understanding stands in two forms. One is the sense of ego (Ahankara), and the other is the inner mind (Antahkarana), which takes different shapes.
Explanation: This verse suggests that in the intellect (buddhi), consciousness takes the form of a shadow, which can be interpreted as a reflection or projection of the true self. There are two aspects of this manifestation:
- Ego (Ahamkara), which is the sense of individual identity.
- The inner mind (Antahkarana), which serves as the instrument for perception and reflection. This shows how the ego and mind arise as part of the consciousness but are not the ultimate reality.
Shloka 7
Sanskrit:
छायाऽहङ्कारयोरैक्यं तप्तायःपिण्डवन्मतम् ।
तदहङ्कारतादात्म्याद्देहश्चेतनतामगात् ॥ ७॥
Translation: The union of the ego and its shadow-like projection is comparable to a lump of hot clay. Through the identification with ego, the body attains consciousness.
Explanation: This verse compares the union of ego and consciousness to a lump of clay that has been heated — it becomes molded and takes shape. Similarly, through identification with the ego (Ahamkara), the body (which is inert by itself) acquires the semblance of consciousness, though it is not truly conscious in essence. It’s a metaphor for how awareness is wrongly attributed to the physical body through the mind's identification with the ego.
Shloka 8
Sanskrit:
अहङ्कारस्य तादात्म्यं चिच्छायादेहसाक्षिभिः ।
सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं क्रमात् ॥ ८॥
Translation: The identification of the ego with consciousness produces three forms of attachment:
- Sahaja (innate),
- Karmaja (resulting from actions),
- Bhrantijanya (resulting from delusion).
These three arise sequentially.
Explanation: This verse explores the three types of attachment that arise from the identification of the ego (Ahamkara) with consciousness:
- Sahaja: The inherent attachment that is part of human nature.
- Karmaja: The attachment created by actions, leading to the formation of karma and its effects.
- Bhrantijanya: The attachment born out of delusion, where the true nature of the self is misunderstood. These three forms of attachment arise in a sequence, reinforcing the ignorance of the true self and creating an illusion of individuality.
Shloka 9
Sanskrit:
सम्बन्धिनोः सतोर्नास्ति निवृत्तिः सहजस्य तु ।
कर्मक्षयात् प्रबोधाच्च निवर्तेते क्रमादुभे ॥ ९॥
Translation: For the eternal truth (Sat), there is no end, but for the inherent (Sahaja) reality, there is a cessation through the reduction of karma and the realization of the truth.
Explanation: This verse differentiates between eternal truth (Sat) and the inherent (Sahaja) nature of the ego. The eternal truth is unchanging and eternal, and thus, it cannot be subject to any form of cessation or end. However, the inherent nature (Sahaja) of the ego is temporary, and it can dissolve through the cessation of karma and the awakening to true knowledge (Prabodha). The ego dissolves as one transcends the illusion of separateness through spiritual awakening.
Shloka 10
Sanskrit:
अहङ्कारलये सुप्तौ भवेद्देहोऽप्यचेतनः ।
अहङ्कारविकासार्धः स्वप्नः सर्वस्तु जागरः ॥ १०॥
Translation: When the ego merges or is dissolved, the body remains in a dormant state, without consciousness. When the ego expands, everything appears as a dream, even though it is experienced during waking.
Explanation: This verse explains the state of the body and the ego:
- When the ego dissolves (in deep meditation or in moments of spiritual realization), the body is inert, without consciousness.
- When the ego is active, everything perceived is influenced by it and is illusory, like a dream. Even in the waking state, if the ego's influence dominates, the perception of reality becomes a dream-like illusion. This suggests that the waking world is just as illusory as a dream when viewed through the lens of the ego.
Summary of the verses:
These verses, as part of the Drig-Drishya Viveka (The Discrimination between the Seer and the Seen), explore how ego (Ahamkara) and consciousness (Chit) interact in the mind. The ego creates the illusion of the individual self, which leads to attachment, delusion, and the false identification of the body as conscious. The ultimate teaching of these verses is the recognition that the true consciousness is not bound by the ego or the body, but is an ever-present, unchanging witness to all phenomena. Through the dissolution of the ego and the realization of the true self, one attains liberation (Moksha).
These verses continue the exploration of the relationship between consciousness (Chit), the mind (Antahkarana), the ego (Ahamkara), and illusion (Maya) in Advaita Vedanta philosophy. They describe how the mind, ego, and illusion create the experience of the world and the cycle of birth and death. Here's a translation and explanation of each verse:
Shloka 11
Sanskrit:
अन्तःकरणवृत्तिश्च चितिच्छायैक्यमागता ।
वासनाः कल्पयेत् स्वप्ने बोधेऽक्षैर्विषयान् बहिः ॥ ११॥
Translation: The activities of the inner mind, when influenced by the shadow of consciousness, generate desires (vāsanās) that create dreams. In waking life, these desires are experienced as external objects through the senses.
Explanation: This verse explains the relationship between the mind (Antahkarana) and consciousness (Chit). When the mind is influenced by the reflection or shadow of pure consciousness, it generates vāsanās (latent desires or impressions). These desires lead to the creation of experiences, both in dreams (which are internal) and in waking life (which are external and perceived through the senses). It emphasizes that the external world is shaped by the inner tendencies (vāsanās) of the mind.
Shloka 12
Sanskrit:
मनोऽहङ्कृत्युपादानं लिङ्गमेकं जडात्मकम् ।
अवस्थात्रयमन्वेति जायते म्रियते तथा ॥ १२॥
Translation: The mind, through the ego, forms a connection with a single, inert body (linga), and experiences the three states of existence (waking, dreaming, and deep sleep). The body is born, lives, and dies in these states.
Explanation: This verse illustrates the relationship between the mind, ego, and the body (linga). The mind, through the ego (Ahamkara), identifies with an inert body, which is subject to the cycle of birth, life, and death. The body goes through the three states of existence: waking, dreaming, and deep sleep, but all of these states are experienced through the mind and its identification with the body. This creates the illusion of a cycle of birth and death.
Shloka 13
Sanskrit:
शक्तिद्वयं हि मायाया विक्षेपावृतिरूपकम् ।
विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत् ॥ १३॥
Translation: Maya has two powers: the power of concealment (Avarana) and the power of projection (Vikshepa). The power of projection creates the entire universe, including the body and other forms, from the unmanifest (Brahman).
Explanation: This verse describes the two powers of Maya (illusion):
- Avarana (Concealment): The power that hides the true nature of reality (Brahman).
- Vikshepa (Projection): The power that creates the illusory world and projects it as real.
Vikshepa is responsible for the creation of the universe (Brahmanda), as well as the individual bodies and all forms, from the unmanifest Brahman, which is the ultimate reality. This shows how Maya distorts the perception of the absolute reality, making the world appear as something separate and real, even though it is just a projection.
Shloka 14
Sanskrit:
सृष्टिर्नाम ब्रह्मरूपे सच्चिदानन्दवस्तुनि ।
अब्धौ फेनादिवत् सर्वनामरूपप्रसारणा ॥ १४॥
Translation: Creation is but a name for the form of Brahman, which is the essence of existence, consciousness, and bliss (Satchidananda). The world of names and forms arises like foam in the ocean.
Explanation: This verse explains that creation is merely an apparent manifestation of Brahman, which is the true essence of existence (Sat), consciousness (Chit), and bliss (Ananda). The world of names and forms is like foam in the ocean — it is illusory and transitory. Just as foam is a temporary formation on the surface of the ocean and not separate from the ocean itself, all forms in the world are temporary appearances of the one unchanging reality, Brahman.
Shloka 15
Sanskrit:
अन्तर्दृग्दृश्ययोर्भेदं बहिश्च ब्रह्मसर्गयोः ।
आवृणोत्यपरा शक्तिः सा संसारस्य कारणम् ॥ १५॥
Translation: The distinction between the internal seer and the external seen, as well as the creation of the universe, is caused by the power of illusion (Maya). This power is the cause of the cycle of samsara (birth, death, and rebirth).
Explanation: This verse describes how Maya creates the appearance of duality in the world. The seer (consciousness) and the seen (objects) are not truly separate, but Maya causes the illusion of separation, creating the experience of an individual self (the subject) and the world (the object). This distinction between the seer and the seen, along with the cycle of samsara, is all due to the power of illusion (Maya). The verse shows that Maya is the root cause of the apparent reality and the cycle of birth and rebirth.
Summary of the Verses:
These verses continue to expound on the teachings of Advaita Vedanta, which emphasizes the non-duality of the ultimate reality (Brahman). They explain how the mind (Antahkarana), influenced by the ego (Ahamkara), projects the illusion of duality, creating the experience of the world. The two powers of Maya — concealment and projection — make the world appear as separate from Brahman, although in truth, it is only an illusion. The cycle of birth and death (Samsara) is seen as a result of the identification with the ego and the false perception of the world as real. Ultimately, these verses highlight the illusory nature of the world and emphasize the importance of recognizing the non-dual consciousness (Brahman) that transcends all forms and experiences.
These verses explore the concept of the seer and the seen, the illusion of the world, and the role of Maya (illusion) in creating duality, all of which are key concepts in Advaita Vedanta philosophy. They discuss how the witness consciousness (Sakshi) interacts with the body and the mind, and how Brahman, the ultimate reality, manifests as the universe. Here's a translation and explanation of each verse:
Shloka 16
Sanskrit:
साक्षिणः पुरतो भाति लिङ्गं देहेन संयुतम् ।
चितिच्छाया समावेशाज्जीवः स्याद्व्यावहारिकः ॥ १६॥
Translation: The witness consciousness (Sakshi), united with the body, appears as the subtle form (linga). Through the shadow of consciousness (Chit), the individual soul (Jiva) appears as a distinct entity in the transactional world (Vyavahara).
Explanation: This verse emphasizes the role of the witness consciousness in the body. The consciousness appears as the Jiva (individual soul) when it identifies with the body and the mind. The Jiva is nothing more than a reflection of pure consciousness (Chit), which creates the illusion of individuality in the world of transactional reality. This duality is illusory, and in essence, the Jiva is the same as the universal consciousness (Brahman).
Shloka 17
Sanskrit:
अस्य जीवत्वमारोपात् साक्षिण्यप्यवभासते ।
आवृतौ तु विनष्टायां भेदे भातेऽपयाति तत् ॥ १७॥
Translation: The individuality (Jivatva) is superimposed upon the witness consciousness. However, when the veil of illusion is removed, the apparent distinction dissolves, and it returns to its true nature.
Explanation: This verse explains how the concept of individuality (Jivatva) is a superimposition on the witness consciousness. When the veil of illusion (Maya) is removed through spiritual knowledge, the sense of separation between the individual soul and the supreme consciousness disappears, and the soul recognizes its true identity as Brahman. The distinction between the seer and the seen vanishes.
Shloka 18
Sanskrit:
तथा सर्गब्रह्मणोश्च भेदमावृत्य तिष्ठति ।
या शक्तिस्तद्वशाद्ब्रह्म विकृतत्वेन भासते ॥ १८॥
Translation: Similarly, the creation of Brahman appears to be distinct due to the veil of illusion. Through the power of Maya, Brahman is perceived as having various forms and modifications.
Explanation: This verse speaks about the illusion of duality in the creation of the universe. The Brahman (the ultimate reality) remains unchanged, but through the power of Maya, it appears as though it takes on different forms and modifications. This illusion causes Brahman to appear as the created world, despite its true nature being formless and unchanging.
Shloka 19
Sanskrit:
अत्राप्यावृतिनाशेन विभाति ब्रह्मसर्गयोः ।
भेदस्तयोर्विकारः स्यात् सर्गे न ब्रह्मणि क्वचित् ॥ १९॥
Translation: Here, too, through the removal of the veil (illusion), the distinction between Brahman and its creation disappears. The modifications are perceived, but in reality, Brahman is never affected by the creation.
Explanation: This verse further elaborates that the distinction between Brahman and its creation is caused by Maya (illusion). When the veil is removed, the sense of separation vanishes, and it becomes clear that Brahman remains unaffected by the creation. The apparent modifications in the universe are illusory, and Brahman, in its essence, remains constant and undisturbed.
Shloka 20
Sanskrit:
अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् ।
आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ॥ २०॥
Translation: The five elements of existence are: existence (Sat), consciousness (Chit), bliss (Ananda), form (Rupa), and name (Nama). The first three are Brahman’s essence, while the latter two are the manifestation of the world.
Explanation: This verse outlines the five elements of existence in Advaita Vedanta:
- Existence (Sat): The eternal reality, the essence of being.
- Consciousness (Chit): The awareness that is the foundation of everything.
- Bliss (Ananda): The inherent bliss in the experience of unity with Brahman.
- Form (Rupa): The manifestation of physical forms in the world.
- Name (Nama): The label or designation given to the forms in the world.
The first three elements (Sat, Chit, Ananda) represent the unmanifest essence of Brahman, while the latter two (Rupa, Nama) represent the manifested world, which arises due to the power of Maya.
Summary of the Verses:
These verses continue the theme of non-duality (Advaita) in the context of the witness consciousness (Sakshi) and Brahman. They explain how the individual soul (Jiva), which seems distinct from Brahman, is actually just a reflection or modification of pure consciousness (Chit). The appearance of separation, the creation of the world, and the existence of the individual are all due to the illusion (Maya) that veils the true nature of reality. When this illusion is lifted, the distinction between the seer and the seen, as well as between Brahman and the world, dissolves, revealing the truth that all is Brahman.
Ultimately, the teachings emphasize the illusory nature of duality and the unity of all existence in the undivided essence of Brahman.
These verses explore deeper aspects of consciousness (Chit), the nature of the self (Atman), and the practice of meditation (Samadhi) in the context of Advaita Vedanta philosophy. The verses discuss the nature of reality, how the experience of duality is created, and how one can achieve non-dual awareness through meditation. Here's a translation and explanation of each verse:
Shloka 21
Sanskrit:
खवाय्वग्निजलोर्वीषु देवतिर्यङ्नरादिषु ।
अभिन्नाः सच्चिदानन्दाः भिद्येते रूपनामनी ॥ २१॥
Translation: The essence of the divine (Satchidananda) is present in fire, water, poison, gods, animals, and humans alike. However, due to the appearance of name and form, this essence seems to be divided.
Explanation: This verse illustrates that Satchidananda (existence, consciousness, and bliss) is inherently present in everything — in elements like fire, water, poison, and all living beings. However, due to the illusory distinctions of name and form, it appears that this essence is divided. This verse emphasizes that, in truth, the same divine consciousness pervades all of existence, despite the apparent diversity.
Shloka 22
Sanskrit:
उपेक्ष्य नामरूपे द्वे सच्चिदानन्दतत्परः ।
समाधिं सर्वदा कुर्याद्-हृदये वाऽथवा बहिः ॥ २२॥
Translation: One should transcend the duality of name and form, and always remain focused on Satchidananda (existence, consciousness, bliss). This can be done by practicing meditation (Samadhi), either in the heart or in the external world.
Explanation: This verse encourages the practitioner to rise above the apparent duality created by name and form and to focus on the essence of Satchidananda. Samadhi (deep meditation) is the key practice for this. The verse suggests that meditation can be practiced both internally (in the heart) or externally (through concentration on objects in the world), as both can lead to the realization of the non-dual consciousness.
Shloka 23
Sanskrit:
सविकल्पो निर्विकल्पः समाधिर्द्विविधो हृदि ।
दृश्यशब्दानुविद्धेन सविकल्पः पुनर्द्विधा ॥ २३॥
Translation: There are two types of meditation: Savikalpa Samadhi and Nirvikalpa Samadhi. In Savikalpa Samadhi, the mind still experiences distinctions (like form and sound), whereas in Nirvikalpa Samadhi, all distinctions dissolve, and only the pure consciousness remains.
Explanation: This verse distinguishes between the two types of Samadhi:
- Savikalpa Samadhi: This is a form of meditation where the mind retains some distinctions and concepts, such as form and sound. The practitioner is aware of these distinctions but remains deeply absorbed in meditation.
- Nirvikalpa Samadhi: In this deeper state, all distinctions and conceptualizations vanish, and only the pure essence of consciousness remains. The meditator experiences non-dual awareness, where there is no distinction between the self and the object of meditation.
Shloka 24
Sanskrit:
कामाद्याश्चित्तगा दृश्यास्तत्साक्षित्वेन चेतनम् ।
ध्यायेद्दृश्यानुविद्धोऽयं समाधिः सविकल्पकः ॥ २४॥
Translation: Desires and thoughts that arise from the mind (Chitta) create an experience of external forms. In Savikalpa Samadhi, the meditator focuses on these forms as reflections of the pure consciousness.
Explanation: This verse explains that in Savikalpa Samadhi, the meditator may still perceive external objects, thoughts, or desires, but these are seen as reflections or projections of the underlying pure consciousness. The meditator is aware of the distinction between the forms and the true self (Atman), which is the witness to all these phenomena.
Shloka 25
Sanskrit:
असङ्गः सच्चिदानन्दः स्वप्रभो द्वैतवर्जितः ।
अस्मीति शब्दविद्धोऽयं समाधिः सविकल्पकः ॥ २५॥
Translation: The non-attachment (Asanga) to the world and the realization of Satchidananda (existence, consciousness, bliss) leads to the understanding of non-duality. In Savikalpa Samadhi, the meditator realizes this through the affirmation of "I am" (Asmi), which transcends duality.
Explanation: This verse teaches that the ultimate realization in meditation is the non-duality of Satchidananda. By meditating on the essence of the self, the practitioner moves beyond attachment to the world and the dualistic notions of subject and object. In Savikalpa Samadhi, the meditator may still use the affirmation of "I am" (Asmi) as a means of breaking through duality and approaching non-dual awareness. The process helps dissolve the notion of separation between the self and Brahman.
Summary of the Verses:
These verses delve into the nature of meditation (Samadhi) and how it can lead to the realization of non-duality (Advaita). The practice is explained through the two stages of meditation:
- Savikalpa Samadhi: A state where the meditator still experiences distinctions (such as forms and sounds) but remains focused on pure consciousness.
- Nirvikalpa Samadhi: The higher state where all distinctions dissolve, and the meditator experiences non-dual consciousness.
The verses also highlight that the divine essence of Satchidananda pervades all of existence, regardless of name and form. The world of names and forms is an illusion caused by the mind's projections, but through meditation, one can transcend this illusion and realize the underlying oneness of all things.
By practicing meditation, transcending duality, and recognizing the unity of Brahman in all, one can ultimately achieve the realization of the non-dual self.
These verses continue the exploration of meditation (Samadhi), describing its different stages and the ultimate realization of non-duality. The verses discuss the transition from dualistic perception to non-dual consciousness and the path towards the realization of Brahman as the only reality. Here's a translation and explanation of each verse:
Shloka 26
Sanskrit:
स्वानुभूतिरसावेशाद्दृश्यशब्दावुपेक्ष्य तु ।
निर्विकल्पः समाधिः स्यान्निवातस्थितदीपवत् ॥ २६॥
Translation: When one experiences the taste of self-awareness and transcends all perceptions of form and sound, the Nirvikalpa Samadhi is achieved. It remains as still as a lamp placed in a windless place.
Explanation: This verse describes the experience of Nirvikalpa Samadhi, which is the highest state of meditation where the meditator goes beyond all external sensory experiences, including forms and sounds. This state of meditation is compared to a lamp in a windless place — it is steady, unaffected by external disturbances, and fully absorbed in the self-awareness of pure consciousness. The meditator has transcended all forms of perception and is united with the absolute reality.
Shloka 27
Sanskrit:
हृदीव बाह्यदेशेऽपि यस्मिन् कस्मिंश्च वस्तुनि ।
समाधिराद्यः सन्मात्रान्नामरूपपृथक्कृतिः ॥ २७॥
Translation: Even when the mind is directed towards external objects or places, Samadhi remains the same, focused on the pure essence of being, free from the distinctions of name and form.
Explanation: This verse explains that true Samadhi transcends the external and internal boundaries. Even when the mind is directed towards an external object or situation, the meditator remains focused on the pure essence of being (Sattva), which is beyond name and form. The external world does not disturb the Samadhi, as the meditation remains rooted in the realization of the self as the essence of all things.
Shloka 28
Sanskrit:
अखण्डैकरसं वस्तु सच्चिदानन्दलक्षणम् ।
इत्यविच्छिन्नचिन्तेयं समाधिर्मध्यमो भवेत् ॥ २८॥
Translation: The meditator, realizing the unbroken, unified essence of existence — which is characterized by Satchidananda (existence, consciousness, bliss) — experiences a continuous, uninterrupted flow of thought. This state of Samadhi is the intermediate stage before the ultimate realization.
Explanation: This verse describes an intermediate stage in meditation, where the meditator experiences the unified essence of existence, consciousness, and bliss (Satchidananda) as a continuous, unbroken flow of awareness. At this stage, the meditator experiences pure consciousness uninterrupted by thoughts of duality, but it is not yet the highest, absolute realization of Nirvikalpa Samadhi. This stage marks a period of deep concentration before reaching the complete non-duality of Brahman.
Shloka 29
Sanskrit:
स्तब्धीभावो रसास्वादात्तृतीयः पूर्ववन्मतः ।
एतैः समाधिभिः षड्भिर्नयेत् कालं निरन्तरम् ॥ २९॥
Translation: The third stage of meditation is marked by an intense stillness and the taste of bliss. This stage, like the previous ones, leads the meditator into continuous Samadhi for an uninterrupted period of time.
Explanation: This verse speaks of the third stage of Samadhi, which is characterized by a profound stillness and the experience of bliss. In this state, the meditator is completely absorbed in the essence of consciousness, experiencing a deep sense of peace and joy. This stage marks a progression towards complete liberation (moksha) through the continual practice of Samadhi, leading the meditator into uninterrupted awareness of the self.
Shloka 30
Sanskrit:
देहाभिमाने गलिते विज्ञाते परमात्मनि ।
यत्र यत्र मनो याति तत्र तत्र समाधयः ॥ ३०॥
Translation: When the identification with the body dissolves and the meditator recognizes the supreme self (Paramatman), wherever the mind goes, the Samadhi follows and remains.
Explanation: This verse highlights the final realization in meditation. Once the meditator has transcended the identification with the body and recognizes the supreme self (Paramatman) as their true nature, the state of Samadhi becomes permanent. The meditator is no longer affected by external distractions, and wherever the mind may go, it remains absorbed in the supreme consciousness. The meditator has attained a state of continuous meditation, in which the realization of non-duality is constant.
Summary of the Verses:
These verses describe the progressive stages of meditation (Samadhi), focusing on the journey towards the realization of non-duality:
- Nirvikalpa Samadhi: A state of meditation where the meditator transcends all sensory perceptions and remains still, like a lamp in a windless place.
- Samadhi with focus on pure essence: Meditation is not disturbed by external objects or places, and the focus remains on the pure essence of being.
- Intermediate stage: The meditator experiences the unified essence of existence (Satchidananda) as a continuous, uninterrupted flow of awareness.
- Blissful stillness: A deep sense of stillness and bliss marks the third stage of meditation, leading to continuous practice of Samadhi.
- Recognition of the supreme self: The meditator, having transcended the identification with the body, experiences continuous Samadhi wherever the mind may go, recognizing the supreme consciousness (Brahman) as the true self.
These stages ultimately lead to the realization of Brahman and the attainment of moksha (liberation), where there is no distinction between the self and the ultimate reality.
These verses delve into the concepts of the Self (Atman), Brahman (the Absolute Reality), illusion (Maya), and the nature of existence in the context of Advaita Vedanta. The verses describe the process of realization, the dissolution of doubts, and the transcendence of the individual self (Jiva) to Brahman. Here's a translation and explanation of each verse:
Shloka 31
Sanskrit:
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ३१॥
Translation: When one realizes the Supreme Self, the heart's knot (ignorance) is cut, all doubts are resolved, and all karmic impressions are destroyed. In that moment of realization, the manifest and unmanifest (the physical world and the transcendental) dissolve.
Explanation: This verse describes the profound transformation that occurs upon the realization of Brahman. The heart's knot refers to the binding ignorance (Avidya) that ties the individual to the cycle of birth and death. Once the self realizes its true nature as Brahman, all doubts vanish, and the karmic influences (which determine the cycle of reincarnation) are eradicated. The individual self becomes one with the ultimate reality, where distinctions between the manifest world (the physical) and the unmanifest (the transcendental) dissolve.
Shloka 32
Sanskrit:
अवच्छिन्नश्चिदाभासस्तृतीयः स्वप्नकल्पितः ।
विज्ञेयस्त्रिविधो जीवस्तत्राद्यः पारमार्थिकः ॥ ३२॥
Translation: The third state of consciousness, known as Chidabhasa (reflection of pure consciousness), appears in a divided form and is an illusory projection like a dream. It is perceived in three ways, and the Jiva (individual soul), when realized, is the highest reality (Parabrahman).
Explanation: This verse describes the third state of consciousness, known as Chidabhasa, where consciousness is reflected or projected. It appears as if there is a division, but this is merely an illusion, akin to the way dreams are formed from the mind. The verse explains that the individual self (Jiva), in its ultimate realization, is no different from the absolute reality (Parabrahman). This is a metaphor for the distinction between the apparent division (the individual soul) and the non-dual truth of Brahman.
Shloka 33
Sanskrit:
अवच्छेदः कल्पितः स्यादवच्छेद्यं तु वास्तवम् ।
तस्मिन् जीवत्वमारोपाद्ब्रह्मत्वं तु स्वभावतः ॥ ३३॥
Translation: The concept of division (Avacheda) is a mental construct, while the true nature of the self is undivided. Through the false attribution of individuality, the self is mistakenly perceived as an individual (Jiva), but in reality, it is Brahman by nature.
Explanation: This verse elaborates on the illusory nature of the concept of division (Avacheda), which is based on the mistaken perception of individuality. The individual soul (Jiva) is not truly divided from Brahman; this division is an illusion. The true nature of the self is non-dual and undivided. The perception of individuality arises due to ignorance, but when the self realizes its true nature, it understands that it is not separate from Brahman, but is Brahman itself.
Shloka 34
Sanskrit:
अवच्छिन्नस्य जीवस्य पूर्णेन ब्रह्मणैकताम् ।
तत्त्वमस्यादिवाक्यानि जगुर्नेतरजीवयोः ॥ ३४॥
Translation: The individual self (Jiva) when realized, merges completely with Brahman and recognizes the oneness of existence. Statements like "Tat Tvam Asi" (That Thou Art) express this unity, and this understanding is the true nature of the self, as opposed to other individual selves.
Explanation: In this verse, it is explained that when the individual self (Jiva) realizes its true nature, it merges completely with Brahman and understands that there is no distinction between the two. The famous Vedic statement "Tat Tvam Asi" (That Thou Art) reflects this realization — the individual soul is not separate from the absolute reality. The verse emphasizes that the true nature of the self is Brahman, and the apparent difference between individuals is due to ignorance.
Shloka 35
Sanskrit:
ब्रह्मण्यवस्थिता माया विक्षेपावृतिरूपिणी ।
आवृत्याखण्डतां तस्मिन् जगज्जीवौ प्रकल्पयेत् ॥ ३५॥
Translation: When Maya (the illusion) is established in Brahman, it creates a veil, projecting the illusion of duality. Through this veil, the world and the individual souls (Jivas) appear to be separate, but in reality, they are projections of the same Brahman.
Explanation: This verse explains the role of Maya, the cosmic illusion, in creating the perceived duality of the world and individual souls. Maya, when associated with Brahman, veils the true nature of reality and projects the world as a separate, dualistic experience. The individual souls (Jivas) and the world seem distinct, but they are ultimately illusions created by Maya. The ultimate truth is that both the world and the individual souls are projections of the same Brahman.
Summary of the Verses:
These verses discuss the nature of the individual self (Jiva) and its ultimate realization of oneness with Brahman:
Realization of Brahman: The heart's knot (ignorance) is dissolved, doubts are removed, and karmic impressions are erased when one realizes the Supreme Self. The distinctions between the manifest and unmanifest worlds vanish.
Chidabhasa: The reflection of pure consciousness appears divided and illusory, like a dream. The Jiva, in ultimate realization, is one with Brahman.
Illusory Division: The concept of division (Avacheda) is a mental construct; the true self is undivided and non-different from Brahman.
Tat Tvam Asi: The realization of non-duality between the individual self and Brahman is expressed in statements like "That Thou Art", indicating that the apparent separation is an illusion.
Role of Maya: Maya creates the illusion of duality and separation, projecting the world and individual souls as distinct, while in reality, everything is a projection of Brahman.
These verses emphasize the non-duality of Brahman and the illusory nature of the distinctions we perceive in the world. The key to liberation is realizing that the self is not separate from Brahman, but is, in fact, Brahman itself.
These verses continue to explore the nature of the individual self (Jiva), its relationship with Brahman, the world, and the concepts of reality and illusion. The verses particularly emphasize the illusory nature of the world, the role of Chidabhasa (the reflection of pure consciousness), and the experience of duality. Here's a detailed translation and explanation:
Shloka 36
Sanskrit:
जीवो धीस्थचिदाभासो भवेद्भोक्ता हि कर्मकृत् ।
भोग्यरूपमिदं सर्वं जगत् स्याद्भूतभौतिकम् ॥ ३६॥
Translation: The individual soul (Jiva) is the reflective consciousness (Chidabhasa), and it experiences the fruits of its karma (actions). The entire world, in its material form, is perceived as an object of enjoyment or experience by the Jiva.
Explanation: In this verse, the individual soul (Jiva) is described as a reflection of pure consciousness (Chidabhasa), and it is the experiencer of the fruits of karma. The world is perceived by the Jiva as a collection of experiences, shaped by its actions (karma). The verse suggests that the material world, including all physical objects, is experienced by the individual due to the influence of their past actions.
Shloka 37
Sanskrit:
अनादिकालमारभ्य मोक्षात् पूर्वमिदं द्वयम् ।
व्यवहारे स्थितं तस्मादुभयं व्यावहारिकम् ॥ ३७॥
Translation: From the beginningless past to liberation, this duality (the world and the individual) has existed. However, it is considered empirical (Vyavaharika), existing in the realm of practical experience but not as ultimate reality.
Explanation: This verse acknowledges that the duality between the individual soul and the world has existed since time immemorial. However, it is not the ultimate reality. It is only empirical (Vyavaharika), meaning it exists at the level of practical experience but is not the highest truth. Maya creates the illusion of this duality, which continues until liberation (Moksha) is attained.
Shloka 38
Sanskrit:
चिदाभासस्थिता निद्रा विक्षेपावृतिरूपिणी ।
आवृत्य जीवजगती पूर्वे नूत्ने तु कल्पयेत् ॥ ३८॥
Translation: The dream state, which is a form of Chidabhasa, is characterized by illusion and veils the true nature of the self. It creates the illusion of both the individual soul (Jiva) and the world as new and distinct, but in reality, it is an illusion.
Explanation: This verse uses the metaphor of a dream to describe the state of illusion created by Chidabhasa (the reflection of pure consciousness). Just like in a dream, where one experiences a separate world and self, in reality, the entire experience is an illusion veiled by Maya. The world and the Jiva are both projections of this illusory consciousness, which creates the appearance of newness and distinctness.
Shloka 39
Sanskrit:
प्रतीतिकाल एवैते स्थितत्वात् प्रातिभासिके ।
न हि स्वप्नप्रबुद्धस्य पुनः स्वप्ने स्थितिस्तयोः ॥ ३९॥
Translation: These experiences are real only for the time being (in the moment of perception) and are pratibhasika (illusory). Just as a person who wakes up from a dream cannot return to the same dream, these illusions cannot persist once one awakens to the true reality.
Explanation: The verse emphasizes the transient nature of the illusory world. The world appears real only within the moment of perception, but once a person "awakens" (gains spiritual realization), they will no longer be deceived by the illusion. Just as a person cannot re-enter the same dream after waking, the illusion of the world is transcended once true realization occurs.
Shloka 40
Sanskrit:
प्रातिभासिकजीवो यस्तज्जगत् प्रातिभासिकम् ।
वास्तवं मन्यतेऽन्यस्तु मिथ्येति व्यावहारिकः ॥ ४०॥
Translation: The individual soul (Jiva) perceives the world as pratibhasika (illusory). It may mistakenly regard this illusory world as real, but from the standpoint of the highest reality, it is false and merely a product of Maya (illusion).
Explanation: In this verse, the individual soul is described as perceiving the world through the lens of Chidabhasa, seeing it as real while it is, in fact, illusory. The world is pratibhasika (illusory), and when the true nature of the self is realized, it becomes evident that the world is a false projection of Maya. The verse encourages a shift from perceiving the world as real (Vyavaharika) to understanding its illusory nature in light of the ultimate truth, which is Brahman.
Summary of the Verses:
These verses continue the theme of illusion (Maya) and the empirical nature of the world:
Chidabhasa and Karma: The individual soul (Jiva), which is a reflection of pure consciousness (Chidabhasa), experiences the world as the fruits of its karma.
Empirical Duality: The duality between the individual and the world has existed since time immemorial but is only empirical—existing in the realm of practical experience and not as the highest truth.
Dream-like Illusion: The world and the individual soul are like a dream, where Chidabhasa creates the illusion of duality. However, this is not the ultimate reality.
Illusion and Awakening: Just as one cannot return to the same dream after waking, the illusion of the world is transcended once the self realizes its true nature.
Pratibhasika Reality: The world appears real to the individual soul, but from the standpoint of the ultimate reality, it is an illusion. Only through spiritual awakening can one see the world as it truly is — a projection of Maya.
The central theme of these verses is that the individual self (Jiva) experiences the world as a reflection of pure consciousness, but the world is ultimately an illusion (Maya), and only through realization of Brahman can one see beyond this illusion.
The final set of shlokas concludes "Dṛg-Dṛśya-Viveka" (Discrimination Between the Seer and the Seen) by Bhāratī Tīrtha Swāmī, emphasizing the distinction between the empirical and ultimate realities, as well as the different states of consciousness in which the individual experiences the world. Here's an English translation and explanation of these last shlokas:
Shloka 41
Sanskrit:
व्यावहारिकजीवो यस्तज्जगद्व्यावहारिकम् ।
सत्यं प्रत्येति मिथ्येति मन्यते पारमार्थिकः ॥ ४१॥
Translation: The empirical individual (Vyavaharika Jiva) perceives the world as empirical and considers it to be true and false at different times. However, from the perspective of absolute truth (Paramarthika), it is seen as illusory.
Explanation: Here, the empirical individual (Vyavaharika Jiva) experiences the world in a dualistic way, seeing it as both true and false depending on the circumstances. However, this world of empirical experience is ultimately an illusion from the standpoint of absolute reality (Paramarthika), which transcends dualities.
Shloka 42
Sanskrit:
पारमार्थिकजीवस्तु ब्रह्मैक्यं पारमार्थिकम् ।
प्रत्येति वीक्षते नान्यद्वीक्षते त्वनृतात्मना ॥ ४२॥
Translation: The absolute individual (Paramarthika Jiva), in the state of unity with Brahman, perceives only the oneness of Brahman. It does not perceive anything else, as it is beyond all illusions.
Explanation: In this verse, the absolute individual (Paramarthika Jiva), when awakened to the ultimate truth, perceives the world only as Brahman (the absolute reality). The illusory dualities are transcended, and there is no perception of anything other than the oneness of Brahman.
Shloka 43
Sanskrit:
माधुर्यद्रवशैत्यानि नीरधर्मास्तरङ्गके ।
अनुगम्याथ तन्निष्ठे फेनेऽप्यनुगता यथा ॥ ४३॥
Translation: The waves of sweetness, fluidity, and softness in the water, like the foam on the surface of the ocean, follow the same nature. Likewise, everything follows the nature of the underlying reality.
Explanation: This metaphor compares the experiences of the world to the waves and foam on the surface of the ocean, which are inseparable from the water beneath. In the same way, all experiences (whether sweet, fluid, or soft) are manifestations of the underlying reality, which is Brahman.
Shloka 44
Sanskrit:
साक्षिस्थाः सच्चिदानन्दाः सम्बन्धाद्व्यावहारिके ।
तद्द्वारेणानुगच्छन्ति तथैव प्रातिभासिके ॥ ४४॥
Translation: The witnessing consciousness (Sakshi) is of the nature of Sat-Chit-Ananda (Being, Consciousness, Bliss), and through its relationship with the empirical world, it appears to interact with the illusory world. Thus, the Sakshi (the witness) also appears to experience the illusory (Pratibhasika) world.
Explanation: This verse highlights the role of the witnessing consciousness (Sakshi), which remains untouched by the world yet appears to engage with it due to the presence of Maya. Even though the witness is Sat-Chit-Ananda, it seemingly interacts with the illusory world because of the influence of the empirical (Vyavaharika) and illusory (Pratibhasika) experiences.
Shloka 45
Sanskrit:
लये फेनस्य तद्धर्मा द्रवाद्याः स्युस्तरङ्गके ।
तस्यापि विलये नीरे तिष्ठन्त्येते यथा पुरा ॥ ४५॥
Translation: In the state of dissolution, just as the foam and the qualities of the waves merge back into the water, everything (the world, experiences) dissolves into the absolute reality (Brahman), where they cease to exist as distinct entities.
Explanation: This verse uses the metaphor of foam and waves merging into the water to show that at the time of dissolution (Pralaya), all apparent differences (between the individual and the world) vanish. The illusory dualities return to the absolute (Brahman), where no distinctions exist.
Shloka 46
Sanskrit:
प्रातिभासिकजीवस्य लये स्युर्व्यावहारिके ।
तल्लये सच्चिदानन्दाः पर्यवस्यन्ति साक्षिणि ॥ ४६॥
Translation: When the illusory individual (Pratibhasika Jiva) merges into the empirical state, the ultimate reality (Sat-Chit-Ananda) remains as the witnessing consciousness (Sakshi), untouched and unaffected.
Explanation: In this verse, the illusory individual (Pratibhasika Jiva) is absorbed back into the empirical reality, but the witnessing consciousness (Sakshi), which is of the nature of Sat-Chit-Ananda, remains unchanged and unaffected by the illusory state. It transcends the appearances of the world and remains the ultimate witness to all experiences.
Conclusion of the Text (Dṛg-Dṛśya-Viveka):
These final verses explain how the world, the individual soul, and the ultimate reality are interrelated through the lens of empirical and illusory experiences. The text reveals that:
- The empirical world is experienced through the reflection of pure consciousness (Chidabhasa) and is ultimately illusory.
- The ultimate reality, Brahman, is beyond these dualities and remains as the pure, undifferentiated Sat-Chit-Ananda (Being, Consciousness, Bliss).
- The empirical experiences (like dreams or illusions) are transient and dissolving, while the witnessing consciousness (Sakshi) is constant and unaffected.
- The ultimate goal is to transcend the illusory perception of the world and recognize one's true nature as Brahman.
The work concludes with a clear realization that the empirical and illusory realities are mere projections, and the ultimate truth is the oneness of Brahman, which is beyond all distinctions and experiences.
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