dṛgdṛśyaviveka

रूपं दृश्यं लोचनं दृक् तद्दृश्यं दृक्तु मानसम् ।
दृश्या धीवृत्तयः साक्षी दृगेव न तु दृश्यते ॥ १ ॥

rūpaṃ dṛśyaṃ locanaṃ dṛk taddṛśyaṃ dṛktu mānasam |
dṛśyā dhī-vṛttayaḥ sākṣī dṛgeva na tu dṛśyate || 1 ||

Form is observed, eye is the observer. That eye is observed, mind is the observer. Mental activities are observed, witness is the observer. But that witness is not observed.^[3]

नीलपीतस्थूलसूक्ष्मह्रस्वदीर्घादि भेदतः ।
नानाविधानि रूपाणि पश्येल्लोचनमेकधा ॥ २ ॥

nīla pīta sthūla sūkṣma hrasva-dīrghādi bhedataḥ |
nānāvidhāni rūpāṇi paśyel-locanam ekadhā || 2 ||

Blue and yellow, gross and subtle, short and long, etc. – many kinds of forms exist. The eye that sees those is but one.

आन्ध्यमान्द्यपटुत्वेषु नेत्रधर्मेषु चैकधा ।
सण्कल्पयेन्मनः श्रोत्रत्वगादौ योज्यतामिदम् ॥ ३ ॥

āndhya-māndya-paṭutveṣu netra-dharmeṣu caikadhā |
saṅkalpa-yenmanaḥ śrotra-tvagādau yojyatām-idam || 3 ||

Just as various characteristics of the eye - blindness, dullness and sharpness are cognized by the one mind, so too, with hearing, touch, etc.

कामह्' सन्कल्पसन्देहौ श्रद्धा'श्रद्धे ध्रि'तीतरे
ह्रीर्धीर्भीरित्येवमादीन् भासयत्येकधा चितिः ॥ ४ ॥

kāmaḥ saṅkalpa-sandehau śraddhā'śraddhe dhṛtītare |
hrīr-dhīr-bhīr-ityevamādīn bhāsayat-yekadhā citiḥ || 4 ||

The various states of the mind: desire, modesty, intelligence, fear, certainty and doubt, belief and disbelief, firmness and its opposite, etc are observed by the one consciousness.

नोदेति नास्तमेत्येषा न वृद्धिं याति न क्षयम् ।
स्वयं विभात्यथान्यानि भासयेत्साधनं विना ॥ ५॥

nodeti nāsta-metyeṣā na vṛddhiṃ yāti na kṣayam |
svayaṃ vibhātyathānyāni bhāsayet-sādhanaṃ vinā || 5 ||

This consciousness neither rises nor sets, does not come into existence or cease to exist. Nor does it increase or decrease. Unaided, it shines on its own, revealing other objects/phenomena.^[4]

चिच्छायाऽऽवेशतो बुद्धौ भानं धीस्तु द्विधा स्थिता ।
एकअहन्क्रिऽतिरन्यअ स्यअदन्तह्ऽकरनरोओपिनेए ॥ ६ ॥

cicchāyā''veśato buddhau bhānaṃ dhīstu dvidhā sthitā |
ekāhaṅkṛtir anyā syād-antaḥkaraṇa rūpiṇī || 6 ||

Consciousness is reflected in the activities and states of the mind which is two-fold: as ahankara^[5] – the ego-intellect, and as antahkarana – the mind.

छ्हअयअऽहन्कअरयोरैक्यम् तप्तअयह्ऽपिन्द्ऽअवन्मतम् ।
तदहन्कअरतअदअत्म्यअद्देहस्ह्छेतनतअमगअत् ॥ ७ ॥

chāyā'haṅkārayor-aikyaṃ taptāyaḥ piṇḍavan-matam |
tadahaṅkāratādātmyāddehaścetanatāmagāt || 7 ||

The sense of ‘I’ appears to be conscious because it has identified itself with Awareness, within which it arises.

अहङ्कारस्य तादात्म्यं चिच्छायादेहसाक्षिभिः ।
सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं क्रमात् ॥ ८ ॥

ahankārasya tādātmyam cicchāyā deha sākshibhih |
sahajam karmajam bhrānti janyam ca trividham kramāt || 8 ||

The sense of ‘I’ identifies itself with Awareness, as a result of three factors: 1) the movement of the mind within Awareness; 2) the movement of thought within the mind; and 3) ignorance of Awareness as the underlying essence.

सम्बन्धिनोः सतोर्नास्ति निवृत्तिः सहजस्य तु ।
कर्मक्षयात् प्रबोधाच्च निवर्तेते क्रमादुभे ॥ ९ ॥

sambandhinoḥ satornāsti nivṛttiḥ sahajasya tu |
karmakṣayāt prabodhācca nivartete kramādubhe || 9 ||

Since the ego arises simultaneously with the mind and the body due to karma and primal ignorance, it can only be destroyed by knowledge.

सम्बन्धिनोः सतोर्नास्ति निवृत्तिः सहजस्य तु ।
अहन्कअरविकअसअर्धह्ऽ स्वप्नह्ऽ सर्वस्तु जअगरह्ऽ ॥ १० ॥

ahaṅkāralaye suptau bhaveddeho'pyacetanaḥ |
ahaṅkāravikāsārdhaḥ svapnaḥ sarvastu jāgaraḥ || 10 ||

In the waking state, the ego is fully manifest, in the dream state half-manifest. During deep sleep, the ego disappears and the body becomes insentient.

अन्तःकरणवृत्तिश्च चितिच्छायैक्यमागता ।
वासनाः कल्पयेत् स्वप्ने बोधेऽक्षैर्विषयान् बहिः ॥ ११ ॥

antaḥkaraṇavṛttiśca citicchāyaikyamāgatā |
vāsanāḥ kalpayet svapne bodhe'kṣairviṣayān bahiḥ || 11 ||

The mind creates projections that arise within the dream-state; In the waking state, the same reflected consciousness experiences external objects through the sense organs. In both cases, vrittis are creating vrittis.

मनोऽहङ्कृत्युपादानं लिङ्गमेकं जडात्मकम् ।
अवस्थात्रयमन्वेति जायते म्रियते तथा ॥ १२ ॥

mano'haṅkṛtyupādānaṃ liṅgamekaṃ jaḍātmakam |
avasthātrayamanveti jāyate mriyate tathā || 12 ||

The one and insentient subtle body, which is born and dies and is present in all three states of experience is the source of mind and ego.

शक्तिद्वयं हि मायाया विक्षेपावृतिरूपकम् ।
विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत् ॥ १३ ॥

śaktidvayaṃ hi māyāyā vikṣepāvṛtii-rūpakam |
vikṣepa-śaktirliṅgādi brahmāṇḍāntaṃ jagat sṛjet || 13 ||

The two powers of Maya are vikshepa/projecting and avritti/veiling. The power of projection creates everything from subtle body to gross universe.

सृष्टिर्नाम ब्रह्मरूपे सच्चिदानन्दवस्तुनि ।
अब्धौ फेनादिवत् सर्वनामरूपप्रसारणा ॥ १४ ॥

sṛṣṭirnāma brahmarūpe saccidānandai-vastuni |
abdhau phenādivat sarva-nāmarūpa prasāraṇā || 14 ||

The world of names and forms is a spontaneous manifestation of Brahman in limitless, unchanging consciousness - like foam and bubbles in the ocean.

अन्तर्दृग्दृश्ययोर्भेदं बहिश्च ब्रह्मसर्गयोः ।
आवृणोत्यपरा शक्तिः सा संसारस्य कारणम् ॥ १५ ॥

antar-dṛgdṛśyayor-bhedaṃ bahiśca brahma-sargayoḥ |
āvṛṇotyaparā śaktiḥ sā saṁsārasya kāraṇam || 15 ||

The veiling power of maya conceals the inner difference between observer and observed and the external difference between Brahman and Creation. That veiling causes the appearance of the phenomenal universe.

साक्षिणः पुरतो भाति लिङ्गं देहेन संयुतम् ।
चितिच्छाया समावेशाज्जीवः स्याद्व्यावहारिकः ॥ १६ ॥

sākṣiṇaḥ purato bhāti liṅgaṃ dehena saṁyutam |
citicchāyā samāveśājjīvaḥ syādvyāvahārikaḥ || 16 ||

The subtle body, being vested with the gross body and reflecting the Supreme Consciousness through the mirror of the mind, identifies itself with the physical body, and thus, misidentifying itself with Consciousness, becomes the individual jiva.

अस्य जीवत्वमारोपात् साक्षिण्यप्यवभासते ।
आवृतौ तु विनष्टायां भेदे भातेऽपयाति तत् ॥ १७ ॥

asya jīvatvamāropāt sākṣiṇyapyavabhāsate |
āvṛtau tu vinaṣṭāyāṃ bhede bhāte'payāti tat || 17 ||

Due to superimpostion, that jiva/individuality appears in witness consciousness. When the veiling power is destroyed, the difference becomes apparent and disappears.

तथअ सर्गब्रह्मनोस्ह्छ भेदमअव्रिऽत्य तिस्ह्त्ऽहति ।
यअ स्हक्तिस्तद्वस्हअद्ब्रह्म विक्रिऽतत्वेन भअसते ॥ १८ ॥

tathā sargabrahmaṇośca bhedamāvṛtya tiṣṭhati |
yā śaktistadvaśādbrahma vikṛtatvena bhāsate || 18 ||

Similarly, for brahman and world, the difference is concealed due to the veiling power. Therefore brahman appears to have undergone modification.

अत्राप्यावृतिनाशेन विभाति ब्रह्मसर्गयोः ।
भेदस्तयोर्विकारः स्यात् सर्गे न ब्रह्मणि क्वचित् ॥ १९ ॥

atrāpyāvṛti nāśena vibhāti brahma-sargayoḥ |
bhedastayor-vikāraḥ syāt sarge na brahmaṇi kvacit || 19 ||

When the veiling power is destroyed, the difference between brahman and world becomes clear. The truth thus reveals that the modifications belong to the phenomenal universe and not to brahman.

अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् ।
आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ॥ २० ॥

asti bhāti priyaṃ rūpaṃ nāma cetyaṁśapañcakam |
ādyatrayaṃ brahmarūpaṃ jagadrūpaṃ tato dvayam || 20 ||

Existence, knowability, dearness,^[6] name and form – these are characteristics of every entity. The first three belong to the Self/Consciousness. The others to the world.

खवाय्वग्निजलोर्वीषु देवतिर्यङ्नरादिषु ।
अभिन्नाः सच्चिदानन्दाः भिद्येते रूपनामनी ॥ २१ ॥

khavāyvagnijalorvīṣu devatiryaṅnarādiṣu |
abhinnāḥ saccidānandāḥ bhidyete rūpanāmanī || 21 ||

The Self is present in all things; name and form differentiate them.

उपेक्ष्य नामरूपे द्वे सच्चिदानन्दतत्परः ।
समाधिं सर्वदा कुर्याद्धृदये वाऽथवा बहिः ॥ २२ ॥

upekṣya nāmarūpe dve saccidānandatatparaḥ |
samādhiṃ sarvadā kuryāddhṛdaye vā'thavā bahiḥ || 22 ||

Therefore becoming indifferent to form and name, and devoted to satchidananda one should practice concentration within the heart or externally^[7]

सविकल्पो निर्विकल्पः समाधिर्द्विविधो हृदि ।
दृश्यशब्दानुवेधेन सविकल्पः पुनर्द्विधा ॥ २३ ॥

savikalpo nirvikalpaḥ samādhirdvividho hṛdi |
dṛśyaśabdānuvedhena savikalpaḥ punardvidhā || 23 ||

Two types of concentration may be practiced to realize the ultimate truth of nondual Awareness: 1) object-centered concentration; which may be concentration that is associated with thought, or associated with sound; and 2) objectless concentration.

कामाद्याश्चित्तगा दृश्यास्तत्साक्षित्वेन चेतनम् ।
ध्यायेद्दृश्यानुविद्धोऽयं समाधिः सविकल्पकः ॥ २४ ॥

kāmādyāścittagā dṛśyāstatsākṣitvena cetanam |
dhyāyeddṛśyānuviddho'yaṃ samādhiḥ savikalpakaḥ || 24 ||

All movements that arise in the mind are to be treated as objects. Meditate on Consciousness (Self) as their Witness.

असङ्गः सच्चिदानन्दः स्वप्रभो द्वैतवर्जितः ।
अस्मीति शब्दविद्धोऽयं समाधिः सविकल्पकः ॥ २५ ॥

asaṅgaḥ saccidānandaḥ svaprabho dvaitavarjitaḥ |
asmīti śabdaviddho'yaṃ samādhiḥ savikalpakaḥ || 25 ||

"I am Being-Awareness-Bliss, unattached, self-luminous and free of separation." This understanding is known as inquiry in which ideas are present (sāvikalpa samādhi).

स्वानुभूतिरसावेशाद्दृश्यशब्दावुपेक्ष्य तु ।
निर्विकल्पः समाधिः स्यान्निवातस्थितदीपवत् ॥ २६ ॥

svānubhūtirasāveśāddṛśyaśabdāvupekṣya tu |
nirvikalpaḥ samādhiḥ syānnivātasthitadīpavat || 26 ||

In Nirvikalpa samadhi, the mind, like a still flame in a place free from breeze, absorbed in the Self, oblivious to all thoughts and sounds, is free of subject and object.

हृदीव बाह्यदेशेऽपि यस्मिन् कस्मिंश्च वस्तुनि ।
समाधिराद्यः सन्मात्रान्नामरूपपृथक्कृतिः ॥ २७ ॥

hṛdīva bāhyadeśe'pi yasmin kasmiṁśca vastuni |
samādhirādyaḥ sanmātrānnāmarūpapṛthakkṛtiḥ || 27 ||

In Savikalpa samadhi, concentration may be on any object external or internal. Name and form remain separate from the Self or pure Awareness.

अखन्द्ऽऐकरसम् वस्तु सछ्छिदअनन्दलक्स्हनम् ।
इत्यविछ्छ्हिन्नछिन्तेयम् समअधिर्मध्यमो भवेत् ॥ २८ ॥

akhaṇḍaikarasaṃ vastu saccidānandalakṣaṇam |
ityavicchinnacinteyaṃ samādhirmadhyamo bhavet || 28 ||

That samadhi resulting from uninterrupted concentration on that which is of the same nature as the unlimited Existence-Consciousness-Bliss is of the middling kind.^[8]

स्तब्धीभावो रसास्वादात्तृतीयः पूर्ववन्मतः ।
एतैः समाधिभिः षड्भिर्नयेत् कालं निरन्तरम् ॥ २९ ॥

stabdhībhāvo rasāsvādāttṛtīyaḥ pūrvavanmataḥ |
etaiḥ samādhibhiḥ ṣaḍbhirnayet kālaṃ nirantaram || 29 ||

Steady and uninterrupted absorption in Awareness is nirvikalpa samādhi. Time should be spent inquiring through these six methods^[9] of absorption (samādhi).

देहाभिमाने गलिते विज्ञाते परमात्मनि ।
यत्र यत्र मनो याति तत्र तत्र समाधयः ॥ ३० ॥

dehābhimāne galite vijñāte paramātmani |
yatra yatra mano yāti tatra tatra samādhayaḥ || 30 ||

With realization of the supreme Self and disappearance of body-consiousness, whatever object appears, one experiences Samadhi.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ३१ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ |
kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare || 31 ||

By seeing the Supreme in all, the heart opens, all doubts are resolved, suffering ceases and all karmas destroyed.

अवच्छिन्नश्चिदाभासस्तृतीयः स्वप्नकल्पितः ।
विज्ञेयस्त्रिविधो जीवस्तत्राद्यः पारमार्थिकः ॥ ३२ ॥

avacchinnaścidābhāsastṛtīyaḥ svapnakalpitaḥ |
vijñeyastrividho jīvastatrādyaḥ pāramārthikaḥ || 32 ||

Of the three conceptions of jiva, the imperishable purusha, the illusory and the imagined, it is the first that is the real.^[10]

अवच्छेदः कल्पितः स्यादवच्छेद्यं तु वास्तवम् ।
तस्मिन् जीवत्वमारोपाद्ब्रह्मत्वं तु स्वभावतः ॥ ३३ ॥

avacchedaḥ kalpitaḥ syādavacchedyaṃ tu vāstavam |
tasmin jīvatvamāropādbrahmatvaṃ tu svabhāvataḥ || 33 ||

The limitation of the jiva is illusory, but that which appears to be limited is real, for Brahman is its real nature. The apparent limitation is due to the superimposition of illusory attributes.

अवच्छिन्नस्य जीवस्य पूर्णेन ब्रह्मणैकताम् ।
तत्त्वमस्यादिवाक्यानि जगुर्नेतरजीवयोः ॥ ३४ ॥

avacchinnasya jīvasya pūrṇena brahmaṇaikatām |
tattvamasyādivākyāni jagurnetarajīvayoḥ || 34 ||

The real identity of the apparently limited jiva is the undivided Brahman. Thus declare the mahavakyas such as “That Thou Art” and is not limited as perceived in the waking or dream states.

ब्रह्मण्यवस्थिता माया विक्षेपावृतिरूपिणी ।
आवृत्यखण्डतां तस्मिन् जगज्जीवौ प्रकल्पयेत् ॥ ३५॥

brahmaṇyavasthitā māyā vikṣepāvṛtirūpiṇī |
āvṛtyakhaṇḍatāṃ tasmin jagajjīvau prakalpayet || 35 ||

The jiva, having the two-fold power of mayashakti^[*], though arising within and not separate from Brahman/Awareness, experiences separation in the waking state as mind/body.

जीवो धीस्थचिदाभासो भवेद्भोक्ता हि कर्मकृत् ।
भोग्यरूपमिदं सर्वं जगत् स्याद्भूतभौतिकम् ॥ ३६ ॥

jīvo dhīsthacidābhāso bhavedbhoktā hi karmakṛt |
bhogyarūpamidaṃ sarvaṃ jagat syādbhūtabhautikam || 36 ||

The embodied jiva of reflected consciousness arises from Brahman to enjoy the dream actions and consequences of all the elements called the universe (jagat).

अनादिकालमारभ्य मोक्षात् पूर्वमिदं द्वयम् ।
व्यवहारे स्थितं तस्मादुभयं व्यावहारिकम् ॥ ३७ ॥

anādikālamārabhya mokṣāt pūrvamidaṃ dvayam .
vyavahāre sthitaṃ tasmādubhayaṃ vyāvahārikam || 37 ||

jiva and jagat^[11], from time immemorial, exist only until liberation..

चिदाभासस्थिता निद्रा विक्षेपावृतिरूपिणी ।
आवृत्य जीवजगती पूर्वे नूत्ने तु कल्पयेत् ॥ ३८ ॥

cidābhāsasthitā nidrā vikṣepāvṛtirūpiṇī |
āvṛtya jīvajagatī pūrve nūtne tu kalpayet || 38 ||

The mind projects the existence of the individual and the world in the waking state. Under the influence of the two-fold maya^[v.13], imagines it afresh when dreaming.

प्रतीतिकाल एवैते स्थितत्वात् प्रातिभासिके ।
न हि स्वप्नप्रबुद्धस्य पुनः स्वप्ने स्थितिस्तयोः ॥ ३९ ॥

pratītikāla evaite sthitatvāt prātibhāsike |
na hi svapnaprabuddhasya punaḥ svapne sthitistayoḥ || 39 ||

The individual and world that are cognized in the dream state are illusory. When dreaming ends the dream self and all dream objects are realized to be the products of the dreaming mind.

प्रातिभासिकजीवो यस्तज्जगत् प्रातिभासिकम् ।
वास्तवं मन्यतेऽन्यस्तु मिथ्येति व्यावहारिकः ॥ ४० ॥

prātibhāsikajīvo yastajjagat prātibhāsikam |
vāstavaṃ manyate'nyastu mithyeti vyāvahārikaḥ || 40 ||

The jiva thinks that he and the experienced world are real, but the discerning jiva knows both to be unreal. or illusory.

व्यावहारिकजीवो यस्तज्जगद्व्यावहारिकम् ।
सत्यं प्रत्येति मिथ्येति मन्यते पारमार्थिकः ॥ ४१ ॥

vyāvahārikajīvo yastajjagadvyāvahārikam .
satyaṃ pratyeti mithyeti manyate pāramārthikaḥ || 41 ||

The individual jiva when awake believes that the world is real. The atman knows this empirical world is unreal, as it disappears during dreaming and deep sleep.

पारमार्थिकजीवस्तु ब्रह्मैक्यं पारमार्थिकम् ।
प्रत्येति वीक्षते नान्यद्वीक्षते त्वनृतात्मना ॥ ४२ ॥

pāramārthikajīvastu brahmaikyaṃ pāramārthikam |
pratyeti vīkṣate nānyadvīkṣate tvanṛtātmanā || 42 ||

The atman being identical with Brahman, knows itself alone to be real or true (paaramathikam^[12]); even if 'other' is seen knows it to be illusory.

माधुर्यद्रवशैत्यानि नीरधर्मास्तरङ्गके ।
अनुगम्याथ तन्निष्ठे फेनेऽप्यनुगता यथा ॥ ४३ ॥

mādhuryadravaśaityāni nīradharmāstaraṅgake |
anugamyātha tanniṣṭhe phene'pyanugatā yathā || 43 ||

Just as the qualities of water such as wetness, fluidity, coldness, sweetness, wave and foam are inherent in and are not separate from water,

साक्षिस्थाः सच्चिदानन्दाः सम्बन्धाद्व्यावहारिके ।
तद्द्वारेणानुगच्छन्ति तथैव प्रातिभासिके ॥ ४४ ॥

sākṣisthāḥ saccidānandāḥ sambandhādvyāvahārike |
taddvāreṇānugacchanti tathaiva prātibhāsike || 44 ||

So also satcidananda underlies the maya-shakti that makes the jiva and jagat seem real.

लये फेनस्य तद्धर्मा द्रवाद्याः स्युस्तरङ्गके ।
तस्यापि विलये नीरे तिष्ठन्त्येते यथा पुरा ॥ ४५ ॥

laye phenasya taddharmā dravādyāḥ syustaraṅgake |
tasyāpi vilaye nīre tiṣṭhantyete yathā purā || 45 ||

Just as foam disappearing merges with the wave, and wave subsiding merges with the water,

प्रातिभासिकजीवस्य लये स्युर्व्यावहारिके ।
तल्लये सच्चिदानन्दाः पर्यवस्यन्ति साक्षिणि ॥ ४६ ॥

prātibhāsikajīvasya laye syurvyāvahārike |
tallaye saccidānandāḥ paryavasyanti sākṣiṇi || 46 ||

So does the dream jiva merge with it source, (the mind/ego of) the waking state, and with the removal of ignorance the separateness of the individual jiva merges in the nondual Awareness of satcidananda.