Drigdrishya Viveka With Free Translation

8/12/2019 Drigdrishya Viveka With Free Translation

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The mind itself has many modifications desire, decision, faith and faithlessness,resolve and indecision, modesty, knowledge, fear etc.. All these modifications areknown by a single conscious self.

This conscious self does not undergo birth or death. It neither grows nor decays. It is

aware of everything including itself, without the need for any instrument of knowledge.

The mind is not conscious by nature, but appears conscious due to the consciousness of

self reflected in the mind. The mind exists in two modes the first as Ahankaara, thesubject, and the second as Antahkarana, various internal forms of thought

The Ahankara is associated with the reflected consciousness of the self. Ahankaara andthe reflection are intimately associated as one, just as fire and iron ball appear as onewhen the ball is red hot.


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The Ahankaara has intimate identification with these three the reflectedconsciousness, the physical body, and the conscious witness. These three identificationsare due to nature, karma (actions of previous lifetimes), and error, respectively.

Natural identification (between Ahankara and reflected consciousness) does not end aslong as the two related elements exist. The other two - identifications due to Karma and

due to ignorance, cease when karmas are over and when knowledge arises,respectively.

During sleep, wherein Ahankaara does not manifest, the physical body, too, appears to be unconscious. In dream, Ahankaara is partially manifest, whereas it is fully manifestin the waking state.

The thoughts that constitute Antahkarana, also enjoys oneness with the reflected

consciousness. These thoughts create impressions constitute the dream state, and

external objects with sense organs that constitute the waking world.


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The material that constitutes mind and Ahankaara is called Linga or subtle material. Itis one and inert by nature. It pervades in and through the three states of experience, andundergoes birth and activity.

The original material for the universe, Maaya, possesses two powers creative power

and concealing power. Through the creative power, it manifests the universe rangingfrom subtle matter to the physical cosmos.

The created universe abides in Brahman, who is Real, Conscious, and Full by nature. Just as foam, and waves in the ocean, all forms are manifest and multiply in Brahman.

The second power of Maaya is the concealing power that covers the internal distinction between knower and known, and the external distinction between Brahman and thecreated universe. This concealing power is the cause for ones transmigratory cycle of birth and death.


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The Linga (subtle body) enjoys the presence of reflected consciousness and isillumined by the of the conscious witness. Associated with the physical body, it becomes the transactional Jiva (individual soul)

Its Jiva nature is transposed on to the conscious witness due to superimposition. Themistake is negated when ignorance is dispelled and the distinction between Jiva and theWitness Self is clear.

Similarly the power of ignorance covers the distnction between Brahman (theConscious substratum) and creation. Due to this, Brahman appears as subject to change

(as identified with creation).


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Samaadhi or Absorbtion inthoughts, Savikalpa, and w either associated with pe

One should contemplate oon the conscious self as theassociated with perceived

I am untainted; existent, aduality. This type of cont

contemplation within oneself is of twoithout thoughts, Nirvikalpa. Savikalpa iceived objects or with words.

Desire etc. which are all internal objectsir witness. This is the Samaadhi which i bjects.

ware and full by nature, self aware, andmplation is Savikalpa Samadhi connecte

inds withs again of two types

in with mind, andSavikalpaka

ree from alld to words.


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When one remains with the experience of being oneself to the exclusion of all objects,seen or heard, one is in the state of Nirvikalpa Samadhi. This steady state is comparableto an steady flame that is protected from external breeze.

The first type of Samadhi (Savikalpa associated with perceived objects) can be practicedcentred on objects in external space, similar to objects within ones mind. Here, namesand forms are differentiated from pure existence (Brahman).

The second and deeper type of Samadhi (Savikalpa as connected to words) involves thecontinuous contemplation on the self as one, non-divisible, revealed by the words Existence, Awareness, and Fullness i.e., Sat, Chit and Ananda.

The complete stillness of mind based on experiencing oneself, (independent of allinternal and external objects) is the Samadhi of the third type (Nirvikalpa). One shouldspend ones time constantly in the pursuit of Samadhi in these six ways (three typesconnected to internal and external objects).


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When ones identification with the body is wiped out, and one has known the self whois absolute, one enjoys Samadhi (Savikalpa and Nirvikalpa) in and through all activitiesof the mind.

The knots of the heart are broken; all doubts are dispelled; and ones Karmas decay; allthese occur when one has known Brahman who is both absolute and relative.

The individual self is viewed through three points of view. They are 1) consciousnessapparently limited (avachhinna jiva) by body-mind, 2) consciousness that is reflected

(aabhaasa jiva) in the mind, and 3) consciousness that is manifest in dream (svapnakalpita jiva). Of these three, the first version constitutes the authentic nature of the self.


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The limiting condition associated with the self is superimposed, whereas the self as thelocus for the superimposed condition, is real. It appears as a limited (avachhinna) Jiva because of the superimposed condition, but essentially it is the limitless Brahman alone.

This apparently conditioned (avachhinna) Jiva is stated to be absolutely one with the

limitless Brahman, according to the Upanishad statements like You are That Tattvamasi, etc. This absolute oneness does not refer to the other two versions of the Jiva (aabhaasa and svapna kalpita jivas).

The material of creation Maaya, also known as Prakriti, is rooted in the absoluteBrahman, It has two aspects the power to create and to conceal. It conceals the non-dual nature of Brahman creates the individual Jivas and the phenomenal universe - Jagat.

The (second version of) Jiva, as the consciousness reflected in the mind (aabhaasa) , isassociated with action and its results as agent and experiencer respectively. This entireuniverse, Jagat, consisting of the five elements and their modifications are objects ofexperience for the relative Jiva.


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The subjective (praatibhaasika) Jiva considers the dream universe as real, whereas thetransactional (vyaavaharika) Jiva recognizes it to be apparent (mithya).

The transactional Jiva believes that the universe of transactions is absolute real; whereas(one who knows) the absolute Jiva (paaramarthika) considers the universe as apparent(mitya).

The (one who knows the) absolute Jiva recognizes its oneness with Brahman asabsolute. He does not see anything other than Brahman. If at all he experiencesdifference, it is only in terms of apparent difference (and not as something real).

Just like the attributes of water like sweetness, fluidity and coolness inhere in the waves,

and also inhere in the foam that appear on the waves;


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In the same way, the attributes of the conscious witness, i.e. the nature of reality,consciousness, and fullness, inhere in the transactional (vyaavahaarika) Jiva; and also, by connection, in the dream-based (praatibhasika) Jiva

When the foam disappears, its attributes (of sweetness, fluidity and coolness) continueto exist in the wave; and when the wave disappears, they continue to exist in the water, just as it existed before (the appearance of the waves and foam).

(In the same way) the attributes of reality, consciousness, and fullness, (sat chit ananda)that are found in the Praatibhaasika Jiva, continue to exist in the Vyaavaharika Jiva.When the Vyaavaharika ceases, the attributes of sat chit ananda persist in the consciouswitness (who is the absolute self Paramarthika Jiva).

Drigdrishya Viveka With Free Translation

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