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DRG-DRSYA VIVEKA

AN INQUIRY INTO THE NATURE OF THE
'SEER' AND THE 'SEEN'

Text, with English Translation and Notes

BY
SWAMI NIKHILANANDA

WITH A FOREWORD BY

V. SUBRAHMANYA IYER

SRI RAMAKRISHNA ASRAMA

MYSORE

1931,
All Rights Reserved ' Price Re. I

PUBLISHED BY
SWAMI SIDDHESWARANANDA

PRESIDENT

SRI RAMAKRISHNA ASRAMA
MYSORE

TO
HIS HIGHNESS

SRI KRISHNARA'J.A AjJ^ljJEY^R BAHADUR IV,
G.C.S.I., G.B.E:;

MAHARAJA OF MYSORE

IN f!!GH ADMIRATION

OF HIS GREAT DEVOTION TO VEDANTIC TRUTH

FOREWORD

It is a matter of general knowledge that a
Hindu not infrequently exclaims, when he finds
anything supremely difficult to achieve or
understand, "It is like Brahmavidya \ " This
Brakmavidya, or knowledge of Brahman, the
attainment of which is thought to be so hard, is
acquired only gradually, the steps being those
of religion, theology including scholasticism,
mysticism and philosophy including science.
All these are comprehended by the term
Vedanta. Men's knowledge of science having
been in its infancy, in the past, it was treated
not as a separate subject but as a part of philo-
sophy, which is a rational enquiry regarding
all that is known to exist. Though philosophy
or Viclmra comes last, yet it is not introduced
abruptly at the very end. Every one, each to
the extent to which one's Buddhi or reasoning
power admits, is by nature free to exercise this
faculty, at whatever stage one may be. And
as a consequence even the preliminary stages
are mistaken by the ignorant for philosophy
though the last alone is specifically so called,
because it is then that one is able to devote
oneself exclusively to a pursuit of the highest
or the most comprehensive Truth, by means of
Buddki (reason).

viii FOREWORD

In the past, rigorous Yogic (mystic) disci-
pline, which was not an end in itself, helped to
so clarify the mind as to enable it to reason
most correctly. But such discipline is almost
impossible under present conditions. The
modern mental outlook is pre-eminently scienti-
fic owing to the great progress that science has
made. And the best method of freeing the
mind from its inaccurate ways of thinking is
to imbue it as fully as possible with the scienti-
fic spirit. It is therefore only one who possesses
a clear knowledge of its methods and results
i.e., who is able to make reason (Buddhi} the
highest means of enquiry that would be fit to
enter upon the study of Vedantic philosophy.

For, as Vedanta itself admits its highest
Truth (Atman or Brahman) cannot be reached
by any path other than that of Buddhi (reason)
and unless the Buddhi is sharper than the
'Edge of a razor' (Kath. Up., Ill, 12 and III,
14), which is also characterized as Mahadhi or
Mahabuddhi (great or supreme reason) else-
where (Mandiikya Karika, IV, 89). The Gita
also supports it in several places (vide X, 10
and VI, 21). Further, where Manas and Chitta
are used in the sense of Buddhi in Vedantic
literature, they are declared to be the highest
means of attaining such knowledge (Bri/i.
Up,, IV, 4, 19, Mund. Up., Ill, 1, 9, and Kath.
Up., IV, 11). Contrariwise, it is expressly
stated that neither religion, theology nor mystic
practice is in itself of value in the absence of

FOREWORD IK

Bi*ddhi(vide Kvth. Up., 1 1 1, 23 and Mund<* III,
1 , 8). The aim of every one should be to reach this
supreme level of Buddhi, by continued enquiry,
though one may feel satisfied with the religion,
theology or mysticism in which one believes.
Some have not the patience to pursue il to the
end. Therefore, the highest stage to which
most men attain is only the theological (based
on authority) or the mystic (based on intuition),
and not the rational. How then, it may be asked,
is such high order of Buddhi to be reached and
how so much of patience to be commanded?
The Vedanta says :

" None who has not turned away from bad
conduct, whose senses are not under control,
whose mind is not collected, or whose mind is
not at rest, can attain this Atman by means of
intelligence." (Kath. Up., II, 24.)

14 This Atman is obtainable by love vi truth,
by austerity, by correct knowledge, by one's Hfe
of chastity (Brahmacharya) constantly prac-
tised.'M^^- 6> III, 1, 4.)

In a word, purity of life, comprehending
thought, word, and deed, is the foremost
requisite for sharpening the Buddhi.

Recognizing, therefore, the difficulty of the
nature of the study of Vedanta as a whole, some
of the leading authorities on it have written a
number of manuals of introduction. Though
all these -treatises cover the same ground, refer
to the same topics of importance, and point to

x FOREWORD

the same goal, yet they differ from each other
in their approach to the subject. Since these
manuals are meant to lead those in the lower
stages to rational (Buddhi), i.e., philosophic
enquiry (Vichara), they largely cover the
preliminary, i.e., the religious, theological and
mystic stages of Vedanta, indicating directly
or indirectly the way to the final, i.e., the
rational means of attaining the goal. All of
them rely on the authority of Vedic Revelation
and mystic or Yogic ecstasy of Samddki. But
the philosophy, which rises still higher into
realms of pure Reason, is evidently reserved
for more advanced enquiry.

The importance of DTg-DT$ya Viveka as
an aid to the study of Vedanta has been well
pointed out by the learned Swami Nikhilanandaji
in his introduction to this translation. The
central theme of this work is that Brahman is
realized through mystic or Yogic Samadhi
(Concentration). After this state is attained,
one can see Brahman wherever one turns one's
eyes.

" Dhabhimane galite vijnate paramatmani
Yatra yatra mano yati tatra tatra Samadhayaha "

" With the disappearance of the attachment
to the body and with the realization of the
Supreme Self, to whatever object the mind is
directed one experiences Sam&dhi"

Problems such for instance as how to make
sure that after we attain Samadhi whatever we

FOREWORD xi

see is the Supreme Being or Brahman and not
anything else, are matters beyond the scope of
this small treatise.

Viveka being very short, it
necessarily compresses much information into a
small space. Detailed explanations are indis-
pensable. Swami Nikhilanandaji has spared
no pains to make not only the English render-
ing accurate, but also the notes exhaustive
and scholarly, which will be found to be of
immense help to those who wish to proceed to
a higher study of Vedantic philosophy.

The Swami's great literary merits are
already so well and so widely known that this
work of his needs little introduction from lay-
men like me. It is a time-honoured belief, a
belief as old as the oldest Upanishads, that
Vedantic Truth- is best taught by those that live
it, but not by those that merely talk it.
Bhagavan Sri Ramakrishna Paramahamsa, the
* Real Mahatma' of the late Prof. Max Miiller,
was one such rare and great teacher. And the
Vedantic works that are published by the
revered Order of Sannyasins founded by such
a Guru have so great a spiritual charm that
they make these works most welcome to all
earnest seekers after Truth.

Mysore. V. SUBRAHMANYA IYER.

INTRODUCTION

DTg*Dr&ya Viveka, as the name indicates,
is an inquiry into the distinction of the * Seer '
(DTg) and the ' Seen ' (Dyya\ an inquiry
which is of the utmost importance for the
understanding of the higher Vedanta Philo-
sophy. The other name by which this treatise
is known is Vakya Suddka ascribed to
Sankaracharya, which is also the name of a
commentary on it. DTg-DTfya Viveka has
been acknowledged as a Prakarana treatise of the
Vedanta Philosophy, i.e., a book which, though
confined to a particular aspect of the subject-
matter, explains its chief purpose, viz.* the
identification of Jiva and Brahman, by follow-
ing a particular line of argument. The special
feature of this book is its detailed description
of the various kinds of Samadhi (Concentration),
the importance of which is always acknowledged
by the students of Vedanta. It has also given
three theories, necessarily empirical in cha-
racter, regarding the conception of Jiva
(embodied being).

This small book of forty-six Slokas, is an
excellent vade mecum for th study of higher
Vedanta. Sixteen of the Slokas from Dfg
DfSya Viveka, from 13 to 31 with the exception
of 14, 21 and 28> are found in a minor

xiv INTRODUCTION

Upanishad, called the Saraswati Rahasyopa-
nishad. It does not seem probable that the
author of DTg-DT&ya Viveka wrote a treatise of
forty-six stanzas borrowing sixteen from another
book. Neither of the two commentators has
mentioned these sixteen Slokas as quotation
from the Upanishad in question. Therefore
it seems to us that the author of the Upa-
nishad has borrowed these Slokas from DT*
DT$ya Viveka, which, if true, would indicate
the importance of the book,

Three names are generally associated with
the authorship of the book. Brahmananda
Bharati, one of the commentators, acknowledges
Bharati Tirtha as its author. In some manu-
scripts it is found that Ananda Jnana, another
commentator, salutes in the colophon Sanka-
racharya as its author. Nischaladasa, in his
Vritti Prabhakara, ascribes the book to Vidya-
ranya, the celebrated author of Panchadai.
We are led to think that the book was written
by Bharati Tirtha. Brahmananda Bharati
probably wrote, as some authorities hold, a
commentary called Vakya Suddha. Bharati
Tirtha, the teacher of Vidyaranya, was a Jagad
Guru of the Sringeri Math founded by Sanka-
racharya. The old records of the Math state
that he was the head of the Math from 1328 to
1380 A.D. An inscription dated 1340 A.D.
states that Harihara I, the ruler of Vijayanagar*
and his brothers made grants of land to Bharati
Tirtha for the maintenance of the Sringeri

INTRODUCTION xv

Math. Probably Bharati Tirtha was also
known as Ananda Bharati Tirtha. Bharati
Tirtha is associated with the authorship of Drg-
Df&ya Vivekcii Vaiyasikanyayamala, and a por-
tion of Panchadasi. Vaiyasikanydyamala is of
great help to the student in understanding the
commentary of Sankaracharya on the Brahma-
sutra.

There are two commentaries extant of
Drg-Dr$ya Viveka. One is by Brahmananda
Bharati and the other by Ananda Jnana or
Anandagiri. The book has been translated into
several languages. The Bengali translation
has been admirably done by Babu Durgacharan
Chattopadhyaya, the erudite Sanskrit scholar
of Benares, to whom we are obliged for much
of the information given in this introduction.

Drg-Dr&ya Viveka, in dealing with certain
aspects of the subject-matter, follows a method
which may be called rational in that it attempts
to discuss by employing a method which is
known in logic as the method of Agreement
and Disagreement or the method of Anvaya
Vyatireka of the Indian Nyaya system. The
book, it is hoped, will be of considerable help
to those who wish to pursue the higher study
of Vedanta Philosophy.

For the facility of understanding by the
average student, we have given, besides the
meaning of the words of the text and its run-
ning translation, extensive notes mainly collected

xvi INTRODUCTION

from the two commentaries mentioned above.
The Telugu, Malayalam, English, Sanskrit and
Bengali editions of the book, which we have
consulted while translating the treatise, have not
always the same reading. We have not followed
in toto any of these editions* But Our reading
will be supported by one or the other of the
books we have consulted.

We wish to take this opportunity to
express our sense of deep gratitude to H. H.
Sri Krishnaraja Wodeyar IV, Maharaja of
Mysore, for so kindly permitting us to associate
this book with his name. Sri Ramakrishna
Asrama at Mysore owes its present position of
usefulness to his sympathy and generosity. It
is well known that His Highness 1 noble father
encouraged Swami Vivekananda to proceed to
the Parliament of Religions held in Chicago, an
event which has raised India in the estimation
of the whole of the civilized world. The
Maharaja's deep knowledge of philosophy.
Eastern and Western, besides his remarkable
acquaintance with modern science has made
him one of the most cultured and respected of
India's rulers.

THE AUTHOR.

( DRG-DR^YA VIVEKA)

ll ^ If

^ form ^4 (is) perceived 5P3R eye ^ (is)
perceiver ?T^ that ^[4 (is) perceived wre mind
?^ (is) perceiver sftlrR*- mind's modifications
^^T: (are) perceived *TT#J Witness ^ ^ (is)
verily the perceiver 3 but f (it) is not ^<^frf
perceived.

1. The form 1 is perceived and the eye 2
is its perceiver. 3 It (eye) is perceived and the
mind 1 is its perceiver. The mind with r> its
modifications is perceived and the Witness (the
Self) is verily the perceiver, 6 But It 7 (the
Witness) is not perceived (by any other).

The direct and immediate knowledge of Atman or
Self is the means to the attainment of Liberation.
The understanding of the meaning ^of the great Yedic
statement '* That thou art " ( cPc^WST ) enables one to-

2

2 DRG-DR&YA VIVEKA

realise the goal of life. The meaning of " That thou
art' 7 is correctly grasped by understanding the sense
of the words contained in the statement. The first
five slokas in the treatise explain the significance of
4 Thou'.

1 Form The word implies all objects of sense
perception.

2 Eye It stands for all the organs of perception
such as nose, ears etc.

3 Ptrceiver The eye is perceiver only in a relative
sense because it is itself perceived by the mind.

4 Mind The sense organs, unless the mind is at-
tached to them, cannot perceive their objects. In a state
of deep sleep the sense organs do not perceive anything
because the mind, at that time, ceases to function.

5 With etc. -This includes Buddhi, Chitta, and
Ahamkara.

6 Perceivet The mind is controlled by the con-
scious Self. Comp. " aTWWWT W^Sf!^ "fa*. VV})
44 My mind was elsewhere ; I did not see. "

7 // The Atman or the innermost Self is the
ultimate perceiver. If a perceiver of the Atman is
sought, the enquiry will end in what is known as a
regressits ad infinitum. All entities from the gross
objects to the mind are products of Avidya which
itself is insentient (^^r). Hence they also partake
of the nature of insentiency. Therefore they are
objects. The subjective character of some of these is
only relative. But the Self is the ultimate Seer because
no other seer is known to exist. The knowledge of
the Knower is never absent.

The subject matter of the first sloka
is explained in detail in the following :

D$G-D$$YA V1VEKA
II

ll R II

on account of
such distinctions as blue, yellow, gross, subtle,
short, long etc. srRTT^ifir various ^wr forms
the eye tjCTT as one *fjfa perceives.

2. The forms (objects of perception)
appear as various on account of such distinc-
tions as blue, yellow, gross, subtle, short, long
etc. The eye, on the other hand, sees them,
itself remaining one and the same.

The forms etc. are objects of perception which
are varying. That which is constant and changeless
is the perceiver. The different objects appear, no
doubt, as distinct from one another. But they are
perceived with their changes, because the eye,
as perceiver, is a unity. They all belong to one
category, namely, 3^ or the seen. With reference
to the objects, the eye is the perceiver.

The one characteristic of the objects is their
changeability. Change is possible only in things
which are imagined with reference to a substratum,
as is the case with the snake, stick, water-line,
garland etc., falsely imagined in a rope. These
ideas are subject to change. The characteristic of
the Seer is unchangeability. The objects change
tout their perceiver is constant. The appearances,
like the snake etc., change but the rope is con-
stant.

D$G-D$$YA VIVEKA

III

The eye, on account of its changeable
nature* is an object and its perceiver is the
mind.

blindness, dullness and sharp-
ness, ^rwg characteristics of the eye *R: mind
as a unity ^m^ cognizes ^ this *
to ears, skin, etc., ^ also sfteq-^r applies.

3. Such characteristics of the eye as
blindness, sharpness or dullness, the mind is
able to cognize because it is a unity. This
also applies to (whatever is perceived through)
the ear, skin etc.

Though the eye is the perceiver in respect of the
various forms, yet it becomes the object of perception
in its relation to the mind. The eye is subject to
changes which are perceived by the mind ; for it is the
mind that thinks * I am blind ' etc. The mind knows
the changes because it is a unity. This applies to the
other sense-organs as well. Though the nose, the skin,
the tongue etc. are respectively perceivers with refer-
ence to their several objects, yet they themselves are
perceived by the mind. Hence, the mind is perceiver
and the sense-organs are objects of perception.

IV

Mind, also like other sense-organs, is
an object perceived by another. This is
indicated in the following sloka :

VIV&KA

: II II

Consciousness s&r*n desire

determination and doubt srersRfc faith and want
of faith tpfaft steadiness and its opposite ?>.
modesty v fr: understanding *ft: fear ^*rr<fa
and such others tprarr unified qro^ illumines.

4. Consciousness illumines (such other
mental states as) desire 1 , determination 2 and
cloubt, belief 3 and non-belief, constancy 4 and its
opposite, modesty, understanding, fear and
others, 5 because it (Consciousness) is a unity.

1 I Desire Desire for the satisfaction of sensual
plccisure.

2 Determination Determining the nature of ob-
jects directly perceived by a sense-organ.

3 Faith Faith in the result of Karma and the
existence of God.

1 Steadiness The mental power which sustains a
man even while he is physically or otherwise tired.

5 Others etc. Other states or functions of the
mind are enumerated in the Aitareya Upanhhctd (8-2).

The list of the states or functions of the mind has
been adopted from Brhadaranyaka Upanishad (1-5-3).

V

That the mind undergoes all these
changes is known to all. Because of its
changeable nature, the mind is an object of

D$G-D$$YA VIVEKA

perception and Consciousness is the per-
ceiver. This is because all these changes
are perceived by Consciousness. Con-
sciousness perceives all these states be-
cause it is a unity. These states, though
distinct in nature, become unified in Con-
sciousness or Self.

\
frrr II ^ II

This (Consciousness) T s^T% does not
rise f s^cTH ^ does not set ire increase *r ^rftr
does not undergo w decay * farfa) does not
undergo ^ of itself f^TTKT shines *w on the
other hand T%?TT without snw aid (of other
means) ^F^TR other objects Hm?i illumines.

5. This Consciousness 1 does neither rise 2
nor set 3 . It does 4 not increase ; nor does it
suffer decay. Being self-luminous, it illu-
mines everything 5 else without any other aid.

1 Conscion$ness It is the eternal Witness of all
internal changes.

2 Neither rise ' Rising ' means birth, i.e., com-
ing into existence of an entity previously non-existent.
This cannot be predicated of Consciousness as it is the
Witness of even previous non-existence. Otherwise no
one will be aw'are of such non-existence. All entities
from the empirical ego to the gross object perceived
have a previous non-existing state, because their
appearance and disappearance are cognized by con-
sciousness.

DRG-DR&YA VIVlKA 7

3 Set * Setting ' means disappearance of an
existing entity, i'.*., its becoming non-existent again
This state, though possible for relative entities, can-
not be predicated of Consciousness. No disappearance
or destruction can be cognized without a conscious
Witness.

4 Does not etc. Every perceived entity of the
empirical world possesses six characteristics, viz., birth

), existence (3?F%c^), growth (ffe), change
), decay ( STT^q" ) and destruction ( 5TF5T ).
But Consciousness has none of the characteristics of a
perceived entity. By negating birth and decay, the
four other characteristics are also negated in Con-
sciousness. Growth and decay are only possible for
those entities which have parts. But Consciousness is
without parts.

Everything else -Ail perceived entities. Comp.

" "it shin-

ing, all else shines" (K<tfha Ufani*had o-lS)^ It is
because there is nothing else to illumine the Atman :
it is self-luminous.

VI

in the Buddhi (intelligence)
reflection of Consciousness sjfNrcf: on account
of entering *TR appearance (of specific know-
ledge) *r^r happens ft: intelligence (under-
standing) 3 and Hs^r of two kinds fercfi is
TTSPT one 3?f?T%: egoity wr^ is wrr other
^rf.^^w^ of the nature of mind (mental
faculties).

VIVEKA

6. Buddhi appears to possess luminosity 1
on account of the reflection of Consciousness
in it. Intelligence (Buddhi) 2 is of two kinds 3 .
One is designated egoity (^tff^O, the other as
mind

1 Luminosity The Conscious Self

though self-luminous, has no manifestation, because
from the absolute standpoint there is no other object
which can be manifested by Consciousness. But on
account of the superimposition of ignorance (3T%sj[)
a modification appears known as mind (3TcT:3RQf) which
though insentient (sre") (being the product of 3U%3U)
appears as conscious on account of the association of
consciousness or >Uman with it. The Atman appears
as Buddhi when associated with Antahkarana. The
Buddhi, on account of its association with Conscious-
ness, appears to be endowed with agency, will etc.

2 Buddhi Buddhi or Dhlh or intelligence is the
internal organ which is subject to various modifications.
The modification which makes and endows it with agency
etc., is known as Ahamkrii or Ahamkara or egoism.
Another modification is known as memory consisting of
various faculties by means of which external objects
are perceived. The Buddhi, by itself, is insentient
(3f^). But its appearance as subject, object and
the means of perception is possible on account of the
reflection of Consciousness (f%^) in it. This reflec-
tion endows Buddhi with the power of perceiving
objects.

3 Two kinds When Consciousness is reflected in
Buddhi it undergoes two main modifications. These
are^the ego and the mind. The ego implies a subject
(3T?3>rT) as well as its mind (3tcT:3ROT). The inner
organ, according to its different functions, is known

DRG-DR&YA VIVEKA

as volition and doubt (SRtiQ, determining faculty
and the faculty of memory (f%xf).

VII

According to the first sloka, the eye
and the mind have been described as seers
with respect to their several objects of
perception. But they are insentient. There-
fore a doubt arises as to their power of
cognition. This doubt is solved by the
following sloka which says that though the
mind etc. are insentient, yet on account
of the reflection of Consciousness (f%^) in
them, they appear to be conscious. Hence
knowledge of objects is possible for them.

!: of the reflection and egoism
identity cTH anr.ffik^ is like the identity
of fire and the heated iron ball TOq; opinion
(of the wise) ^ that 3??*PR egoism
owing to the identification \^ body
consciousness 3?^ has attained.

7. In the opinion of the wise, the identity
of the reflection (of Consciousness) and of ego 3
is like the identity 2 of the fire and the (heated)
iron ball. The body 3 having been identified
with the ego (which has already identified
itself with the reflection of Consciousness)
passes for a conscious 4 entity,

10 D$G-DR$YA VIVEKA

1 Ego It is associated with the notion of subject,

2 Identity In the case of a red-hot iron ball,
fire and iron appear to be identified with each other.
Similarly the reflection of Consciousness, coming in
contact with ego, becomes completely identified with
it and they cannot be separated from each other. This
reflection of Consciousness which identifies itself
with the insentient Ahamkara is what is known as Jiva
or embodied being.

3 Body Which is otherwise inert and insentient,
, 4 Conscious enlity That is, movement etc. are

ascribed to the body on account of this identification.
Consciousness (srsn^FT^l) imparts the appearance
of sentiency to all objects from egoism to the gross
body, because it is the innermost essence of all. The
body includes the places where the sense-organs are
located. Therefore there is no separate identification
with the sense-organ.

VIII

Now is described the nature of the
identification of Ahamkara with different
entities :

of the ego <n^Rr identification
with the reflection of Conscious-

ness, body and Witness ^WffiC. respectively
natural ^*fcf due to past Karma srifhsF^f ^ and
due to ignorance %fir<* of three kinds (^fct is).

8. The identification of the ego 1 with the
reflection of Consciousness, the body and the

VIVEKA II

Witness are of three kinds, namely, natural, 2
due to (past) Karma, 3 and due to ignorance, 4
respectively.

1 Rgo See ante, sloka 6.

2 Natural The moment the reflection of
Consciousness and the ego (Ahamkara) come into
existence, they become identified with each other.
The ego manifests itself under the influence of this
reflection. Therefore this identification is called
natural or innate. The experience resulting from this
identification is, " I know " (3?f SfRfft).

3 Karma The ego identifies itself with a particular
body according to its past acts, virtuous or otherwise.
Birth in a particular body is always determined by
Karma. The experience resulting from this identifi-
cation is, " I am man " (3Tf *T3^:).

4 Ignorance. Ignorance of the real nature of
Consciousness is called here ^ffcf (delusion) which is
without beginning and cannot be described as * Real '
or * Unreal '. This identification of the Ahamkara
(ego) with the Witness (*T[$fT%tF3r) is based only upon
ignorance ($TTfcf). This identification can be removed
only by knowing the real nature of Consciousness.
The experience resulting from this identification is,
** I am or exist "

IX

How the different identifications of
the Ahamkara come to an end is thus
described :

VIVEKA

of the mutually related (ego and
the reflection of Consciousness) s^t: of those
that are taken to be real tffsrg? natural (flWcwrer
of the identification) 3 certainly frifa: annihila-
tion snfer is not possible ^ the other two WOTT^
with the wearing away of the (result of) Karma
srturw and enlightenment SOTK^ respectively Ref^r
disappear.

9. The mutual identification of the ego
and the reflection of Consciousness, which 1 is
natural, does 2 not cease so long as they are
taken to be real. The other 5 two identifications
disappear after the wearing 4 out of the result
of Karma and the attainment 5 of the knowledge
of the highest Reality respectively.

1 Which etc. The moment the ego (3^R) and
the reflection of Consciousness come into existence
they identify themselves with each other.

2 DJCS not etc. That is, they can never separate
themselves from each other so long as they are taken
to be real. It is like the reflection of the sun in the
water in a pot. The reflection can never separate
itself from the water. The reflection disappears only
when the water pot ceases to be.

1 Other two. The identifications of the ego with the
body and the Witness

* Wearing out etc. The identification of the ego
with the body is due to the past Karma whose effect is
seen in this body that lasts till the Karma continues
to produce its effects. But when the body comes to
an end owing to the complete wearing out of the effects
of Karma its identification with the ego automatically

ceases. This phenomenon is also observed at the time
of swoon and deep sleep when the effects of Karma are
temporarily suspended,

c Attainment etc. The identification of the ego
with the Consciousness (SRMfcfW?) is due to error
(srffrr) which is destroyed only by the attainment of
Knowledge. Knowledge (^H) destroys ignorance
(3TKR) and its effects. Ahamkara or the ego is the
effect of ignorance. Therefore it is also destroyed by
Knowledge. Hence Ahamkara can no longer identify
itself with the Witness after enlightenment, when it
disappears in Brahman.

The three kinds of identification described above
disappear simultaneously when the Jiva realizes itself
as Brahman.

X

Now is ^described the world-bound
nature of the At man as well as its associa-
tions with the three states, which are
possible only when the ego identifies itself
with the body :

II ?o ii

SHI in deep sleep ^l^Rsfr when (the-
thought of) ego disappears %?: the body
also 3T%cT*n unconscious wrs; becomes
fJfarcrnl: the half manifestation of the ego ^fr
dream (*RT% is) 5 but *n: full (manifestation)
: waking state (wfcf is).

14 DfG-D$$YA VIVEKA

10. In the state of deep sleep, when (the
thought of) ego disappears 1 the body also be-
comes unconscious. The state in which there
is the half manifestation of the ego is called the
dream state 2 and the full 3 manifestation of the
ego is the state of waking.

1 Disappears The ego merges itself in the
causal ignorance which is characterised by the non-
apprehension of empirical objects. This state in which
there is no perception of duality is called the state of
deep sleep. The ego in this state does not identify
itself with the body. The result of past Karma, then, is
not noticed. Therefore we become unconscious of our
body in that state. Comp. " s

" (^f.

" (Therefore he who has crossed that bank) if blind,
ceases to be blind ; if wounded, ceases to be wound-
ed : if afflicted, ceases to be afflicted.''

2 Dream state In the dream state the ego does
not perceive any object external to itself. The seer,
the objects seen and the act of seeing which constitute
the dream experiences are only the mental modifications
of the ego. Compare

"There are no (real) chariots in that state, no
horses, no roads (but he himself creates chariots,
horses and roads).*' The dream experiences, though
they appear during the dream state as outside the body
of the seer, are known to be only modifications of the
mind from the standpoint of the waking state. There-
fore from the waking standpoint the dream state is only
a partial manifestation of the ego.

3 Full manifestation In the waking state the ego
experiences the gross external objects by means of its

DRG-DR&YA VIVEKA 15

internal organs. The ego and the non-ego which
constitute the entire world of experience are both cog-
nized in the waking state. In dream it is the mind
alone of the sleeper which appears both as the ego and
the non-ego. Therefore the full manifestation of the
experience covering both ego and non-ego is seen only
in the waking condition.

XI

How the experiences of the waking
and dream states are but the modifications
of mind is described now :

the inner organ that is nothing
but a modification (ir%0 faTcT^rSftRT identity with
the reflection of Consciousness ^TFTCTT having
attained ^w in dream ^WTT: ideas ^i^ ima-
gines ^ in the waking state srlr: with
respect to the sense-organs ^f|: external
i%q^i^ objects 3OT3Rt imagines.

11. The inner 1 organ (mind) which is
itself but a modification (l%0 identifying 2
itself with the reflection of Consciousness
imagines (various) ideas 3 in the dream. And
the same inner organ (identifying itself with the
body) imagines 4 objects external to itself in the
waking stale with respect to the sense-organs.

1 Inner organ This comprises mind (Jf^), mind-
stuff (fan:), intellect (H% : ) an d egoism

is D$G-D$SYA VIVEKA

2 Identify It is like .the identification of the
heat (fire) with the iron ball.

3 Ideas The ideas of the ego and the non-ego as
well as their mutual relationship.

4 ImaginesWe remember oiir dream experiences
in the waking state. The dream experiences which
have the same nature as the waking ones are known
to be internal only in the wakmg state. The waking
experiences are also mere ideas or thoughts of the
perceiving mind.

XII

The real nature of the inner organ
is thus described :

fipra ?wr II ? R II

the material cause of mind and

egosm TB one *&i&w. of the nature of insen-
tiency f&fr subtle sf^m the three states
attains wi similarly STRRT is born W*re dies.

12. The subtle^ body which is the
material cause of the mind and egoism is one 2
and of the nature 3 of insentiency. It moves 4
in the three states and is born and it dies.

1 Subtle body This is the same as the Antah-
karana and is called lingam* because it enables the
Jiva or the embodied being to realise Biahman. This
subtle body has been described in other Vedantic
texts as composed of seventeen parts, viz., five .organs
of perception, five organs of knowledge, five modifica-
tions of prana, mind (*W^[) and intellect

D$G-D$YA VIVEKA 17

2 One -The subtle body () and the
karfina are really one and identical, though from the
empirical standpoint they appear as different. Like
the water and the wave the Antahkirana (HWIT'O and
the ideas which manifest themselves as powers of know-
ledge and activity ($TR3n% and T%3ri3TT% which are
on ly 1% or the modifications of the mind) are identical,

3 Nature etc. It is because the Ariahkarana is
the modification of the Avidya which is of the nature
of insentiency. It appears as sentient on account of
its identification with the reflection of Consciousness

4 Moves etc. The identification with the three
states as well as birth, death etc. can be predicated of
the ego only and not of Atman or Self who is un-
associated with these conditions.

XIII

The existence of the material world
is a matter of indubitable experience. The
question arises, what is its cause ? Brah-
man, which is beyond all causal relations,
cannot create it. Therefore the scriptures
postulate Maya as the cause of the appear-
ance of the universe. This Maya is extre-
mely illusive. It cannot be described either
as real or unreal.

The best way to describe Maya is to
explain its two aspects, which is done in
the following sloka :

H \\ u

18 DRG-DZ&YA VIVEKA

of Maya f^mfrarerc of the nature of
projecting (creating) and veiling ^faCT two
powers ff without doubt (ztfa exists) T%lrren%:
projecting power fosrf^ ^T^I^ from the subtle
body to the (gross) universe *ro^ world &R{
creates .

13. Two powers, undoubtedly, are pre-
dicated of Maya, viz., those of projecting 1
and veiling. The projecting power creates
everything from the subtle 2 body to the gross
universe.

1 Protecting This leads one to think of the pure
and attnbutelebs Atman to be Viswa, Taijasa and
Prajna, associated with the experiences of waking,
dream and deep sleep. It is, again, under the influ-
ence of this aspect of Maya that the non-dual Brahman
appears as the manifested manifold.

2 Subtle body This body consists of seventeen
parts. See ante, sloka 12.

XIV

From the relative standpoint, Brah-
man is pointed out as the cause of the
universe because the mind seeks a cause.
That Brahman is, really speaking, not
the cause, can be seen from the following
sloka which describes the true nature of
creation :

ti ? 11

DRG-D.R$YA VIVEKA 19

of the nature of Brahman sft^nrar-
in the entity which is Existence-Conscious-

ness-Bliss arwfr in the ocean ^TT%^ like foams
etc. *r^rro^sRn??TT the manifesting of all names
and forms efe'. creation wi is called.

14. The manifesting 1 of all names- and
forms" in the entity 4 which is Existence- 5 Con-
sciousness-Bliss and which is the same as
Brahman, like the foams etc. in the ocean, is
known as creation. 7

1 Manifesting This manifestation is due to the
projecting power of Maya which is potential in Brah-
man from the causal standpoint.

2 Names By which things are designated.

3 Forms That which is expressed by a name.
Both names and forms are mere forms of thought as
can be understood by the analysis of names and forms
experienced in dream, which are nothing but the
modifications of the mind.

4 Entity Reality is not a void or negation as
the Buddhists contend. The appearance of the
manifold cannot be based on an Absolute negation.
In empirical experience, every appearance has a posi-
tive substratum. The illusion of names and forms
appears from, and disappears in, Brahman.

5 Existence etc. These are not positive attributes
of Brahman, which cannot be described by word or
thought. Words etc. can describe only what is
perceived in the perceptual world.

Like etc. This illustration is for the purpose

of showing the indescribable nature of creation.

Foams, waves, bubbles etc. are not separate from the

-ocean, because all these are made of the same stuff

20 DgG-D$$YA VIV&KA

as water. Again, they are not identical with the
ocean, because we do make a distinction between the-
ocean and the waves, etc. Similarly the manifested
manifold is not separate from Brahman, as the Sruti"
says, because no separate universe can be conceived of,
which, according to the Sruti, is not of the nature of
Existence-Consciousness-Bliss. Again, from the Sruti
we know Brahman as separate from the world, which
we perceive to be gross, solid, extended in time and 1
space, etc. This appearance of the universe as sepa-
rate from Brahman is due to Maya.

7 Creation Vedanta explains the origin of the
universe by saying that it is the unfolding of Brah-
man through Its inscrutable power, called Maya.
As the rope appears in the form of the snake, or as the
ocean appears in the form of foams, waves etc. or as
the sleeping man appears to be living in a dream
world, so also Brahman appears in the form of the
world. From the causal standpoint, Brahman is both
the material and efficient cause of the world,

XV

Now is described the veiling power
of Maya:

3TTO 5TT%: the other power (of Maya)
within ^spRft: ($w) (the distinction) between the
seer and the seen (objects) wft: outside ^ also-
afra&fc (3l5) (the distinction) between Brahman
and the created universe amtfifir conceals *n
this power ^fawf of the phenomenal universe
T cause (w% is).

DgG-DR$YA VIVEKA 21

15. The other 1 power (of Maya) conceals
the distinction between the perceiver 2 and the
perceived objects 3 which are cognized within
the body as well as the distinction between
Brahman 4 and the phenomenal 5 universe which
is perceived outside (one's own body). This
power (STTTR) is the cause of the phenomenal
universe.

power It is known as the Avarana Sakti
(the veiling power) of Maya.

2 Perceiver The. Witness (lJT$fT) which is the cause
of the immediate perception of "I" (see ante, sloka
1). It considers itself as the enjoyer etc. by identify-
ing itself with the gross and the subtle body. Really
speaking, it is the relationiess Atman.

3 Objects It includes everything from the empirical
ego to the gross body. The Sakshin is distinct from
the perceived objects. But the veiling power of Maya
does not enable us to see the distinction and there-
fore the Sakshin appears to have identified itself
with the empirical ego, mind, sense-organs etc.

4 Brahman Brahman is said to be of the nature
of Existence-Consciousness-Bliss. But through the
veiling power of Maya It seems to have identified It-
self with names and forms and thus appears as objects
of enjoyment.

5 Phenomenal This is a mere appearance like
that of silver in the mother-o'-pearl.

6 This e1c t From the highest standpoint there is
neither creation nor dissolution. Non-dual Brahman
alone is and always exists. The appearance of the
manifold is due to the veiling power of Maya which
conceals the real non-dual nature of Brahman anii

g2 D$G-Dg$YA VIVEKA

presents the appearance of the variegated universe. It
is just like perceiving dream objects with which the
sleeper at that time is in no way connected. From the
subjective standpoint a man becomes a world-bound
creature on nccount of the identification of the seer
with the mind, sense-organs etc. (object). Ignorance
of the distinction between the subject and the object is*
the cause of one'* sufferings in the world.

Though it is a custom with the Vedantic writers to
describe the veiling power (Avarana Sakti) as prior to
the projecting power (Vikshepa Sakti), the author of this
treatise makes here a departure. Strictly speaking, the
Avarana Sakti cannot be said to precede the Vikshepa
Sakn or rtce vosa. For, the effects of both are seen.
simultaneously. One cannot be conceived of without
the other.

XVI

That Maya is the cause of the appear-
ance of the universe has already been
stated. The question now arises : what is
the nature of Jiva who suffers by the law
of transmigration ? It is the illusory cha-
racteristic of the universe that is described
below with a view to discuss later on the
real nature of Jiva :

3*31 fllfff f&T

ii \\\\

of the Witness, 3*cT: in immediate
proximity few the subtle body ^r w ith the
(physical) body tfffl related HIM shines. (That
subtle body) f%Ri^T^T^*n^iri: on account of its

D$G-Dg$YA VIVEKA 2

being affected by the reflection of Conscious-
ness s^T^rffR^: empirical sfan embodied self
becomes.

16. The subtle body (Lingam) which
exists in close proximity to the Witness(Sakshin)
identifying itself with the gross body becomes
the embodied empirical 1 self, on account of its
being affected by the leflection of Consciousness.

1 Empirical self It is that which thinks itself as
the agent, enjoyer etc. Jt is this Jiva that appears to
die and be re born etc. But the Sakshin or Atman is
bitthless, deathless, immutable and without attributes.

XVII

A doubt arises here. The embodied
self is unreal and hence liberation is not
possible for it. Again the Sakshin is ever
free; therefore no liberation is necessary
for it. There is no third entity for whom
the scriptures, pointing to liberation, can
be prescribed. Therefore scriptures be-
come futile. The following stanza re-
moves this doubt by showing that the idea
of the embodied self is falsely superimposed
upon the Sakshin or the Witness.

aq; n ?vs

of this (the empirical self) *ffac4 the
nature of being a Jiva STRRRJ. through superim-
position tfifafa in the Sakshin am also

24 -DRG-D%$YA VIVEKA

appears Wim of the veiling power 5 but f^RSTOT by
the annihilation, *f% the difference *n% having
become clear ^ that (the idea of being Jiva),
a?wr% disappears.

17. The character of an embodied self
appears through false 1 superimposition in the
Sakshin 2 also". With the disappearance of the
veiling power, the distinction 4 (between the
seer and the object) becomes clear and with it
the Jiva character of the Sakshin (Witness) dis-
appears. 5

1 False supfrtmpositton This is due to the pro-
jecting powers of Maya.

2 Sakshin Thereby the Witness appears as the
world-bound Jiva*

3 Also Though the Sakshin is ever free from all
taint of worldliness.

4 Distinction Through Knowledge one realizes
that the Sakshin is ever free from worldliness and is the
eternal seer and all other ideas, trom the empirical ego
to the body, are mere objects and hence negatable.

5 Disappears This is possible only through
Knowledge which one acquires from the study and the
understanding of the scriptures. Hence scriptures are
not futile.

XVIII

As in the case of the subject itself
the Sakshin, through false identification,
appears to have become the Jiva, so also
Brahman appears to be identified with the
objective universe.

D$G-D$$YA VIVEKA 25

5W Scoffer *R*flIST ftft I

H U \\

cmr similarly TT which ^rra: power
of 'Brahman and phenomenal universe ^? distinc-
tion srric^ concealing mfo exists 3&zm through
its influence % Brahman ftScK^ 1 as being of
the nature of modification STTORT appears.

18. Similarly, 1 Brahman, through the in-
fluence of the power 2 that conceals the distinc-
tion between It 3 and the phenomenal universe,
appears as endowed with the attributes 4 of
change.

1 Similarly As in the case of the Witness and
the object, with reference to the individual self.

2 Power The concealing power of Maya

3 // The real nature of Brahman is that It is
without attributes.

4 Attributes The six attributes of the manifested
manifold, m., birth, existence, growth, change, decay
and annihilation. Under the influence of Maya,
Brahman appeals to possess these attributes and to be
identified with the world.

XIX

When that veiling power is destroyed,
the distinction between Brahman and the
phenomenal universe becomes clear and
then the changes etc. attributed to Brahman
disappear.

26 DRG-D$$YA VIVEKA

II I*. II

in this case also 3?nr%?fT^T with the
destruction of the veiling power ffjRnHrr. of
Brahman and the phenomenal universe 5r^:
distinction T%*m% becomes clear era: therefore
^f in the phenomenal universe fro*: change
exists 5T not swfa in Brahman ^i%^ ever
change exists).

19. In 1 this case also, the distinction
between Brahman and the phenomenal universe
becomes clear with 2 the disappearance of the
veiling power. Therefore change 3 is perceived
in the phenomenal universe, but never in Brah-
man.

1 /;/ etc.-k$ in the case of the individual self.

2 With etc. As the result of the knowledge of
the non-dual Brahman.

3 Change etc. Whose essential characteristics
are birth, growth, decay etc.

In the foregoing stanzas we have seen, following
the methods of agreement and difference, that the word
"&" ("Thou" in the Vedic statement, "That Thou
Art '0 indicates the Witness (Sakshin) which is immu-
table and changeless arid that the word "<Tc indicates
Brahman which is unrelated to the phenomena. The
attributes generally associated with *' Thou " and
"That" are mere appearances and hence unreal.

DQG-DR&YA VIVEKA 27

XX

Now is shown the identity of " Thou "'
and "That":

II Ro ||

(it) exists *TTirr (it) shines (becomes
cognizable) fo4 (it is) dear ^f form *m name
^ f[% af^rq^ all these five aspects (characterize
every entity). W?I?R the first three (are)
r characteristics of Brahrnan ^^ the next
two ^^1 characteristics of the universe.

20. Every entity has five characteristics,
viz., existence, cognizabilily, 1 attractiveness,
form and name. Of these, the first three
belong 2 to Brahman and the next' 1 two to the
world.

1 Cogmzabihty That which makes one aware of
the existence of an object.

2 Belong fo etc. These three characteristics corres-
pond to Sat, Chit, and Ananda.

3 Next two Names and forms are the chief charac
teristics of Maya.

XXI

The meaning of the preceding sloka
is made clearer in the following by the
methods of agreement and difference :

28 D$G-D$$YA VIVEKA

in the Akasha (ether), air,

fire, water and earth ^fiwwroi^g in gods,
animals and men *TT%^ra^T: (the attributes of)
Existence, Consciousness and Bliss affiwr:
common features ^IJTORT forms and names
differ.

21. The attributes of Existence, Consci-
ousness and Bliss are equally 1 present in the
Akasha (ether), air, fire, water and earth as well
as in gods, animals and men etc. Names and
forms make 2 one differ from the other.

1 Equally etc. All objects such as a pot, a picture
etc. have these common features. These are the
universal characteristics.

2 Make etc. We distinguish one object from an-
other only by their names and forms. Names and forms
are characteristics of the individual and hence relative.
Even after the negation of names and forms, there
exists the common substratum whose nature is Ex-
istence-Consciousness-Bliss (Absolute).

XXII

Thus following the methods of agree-
ment and difference, we get the implied
meaning of "a*" ("That") and " ri "
(" Thou ") which points to the Satchida-
nanda Brahman. Therefore Brahman is
identical with the Jiva. But one should
practise concentration (Samadhi) in order
to strengthen this conviction. The methods
of Samadhi are described below :

BRG-DR&YA VIVEKA 29

: \\ ^ \\

(to) name and form 5 two OT^ being
indifferent ^rf^^R^rRqr: (*RO being devoted to
Satchidananda f^ ^r either in the heart, STSRT or
3rf|: outside *f^r always *wrf3r concentration ^ft^
should practise.

22. Having 1 become indifferent to name-
and form and being devoted to Satchidananda",
one should always practise concentration 3 either
within the heart 4 or outside. 5

1 Having etc. Names and forms areimpermannte,
because they appear and disappear. Though names
and forms give the direct meaning (^pEZJTST) of "That'*

and "Thou" (?4), yet they are negatable as found
in deep sleep.

2 Satchtdanauda This is the implied meaning
(e5^n^f)of all objects. The characteristics of Existence,
Consciousness and Bliss are universal and therefore
they form the common features of the substratum of all
objects comprehended by "That" and "Thou".
Therefore these aspects alone, being permanent, as
distinguished from names and forms, are worthy of
concentration.

8 Concentration Concentration or Samadhi means
the one-pointedness of the mind by which the student
feels his steady identity with Brahman.

4 Heart Heart is pointed out, for the facility of
concentration, as the seat of Paramatman,

Outside That is, concentration can be practised
through the help of any external object; such as &

30 D$G-D$$YA VIVEKA

word, sound, image or any other symbol. These two
modes of concentration are meant for different
.temperaments.

XXIII

Samadhi with its twofold division is
described in the following seven stanzas.
Concentration within the heart is describ-
ed in the three following :

\\\\\\

in which the ideas are present,
in which ideas do not exist ffe (to be
practised) within the heart swrfa: concentration
(?fa) ferlR: of two kinds *rfo*7: 3*m%: concentra-
tion in which ideas are present s^rssfig^Fr
according to its association with a cognizable
object or with a sound (as an object) 5*f: again
firm (are) ol two kinds.

23. Two kinds of Samadhi to be prac-
tised in the heart (within one's self) are known
as Savikalpa 1 and Nirvikalpa. 2 Savikalpa
Samadhi is again divided into two classes,
according to its association with a cognizable
object or a sound (as an object).

1 Savikalpa In this Samadhi, the practitioner
concentrates his mind on Brahman without completely
losing such distinctions as the knower, knowledge
and the known. This is the initial step in the practice
of concentration.

DRG-DR&YA VIVEKA 31

2 Nirvikalpa In this Samadhi the practitioner
makes himself free from all thought of distinctions,
as the knower, knowledge and the known.

XXIV

Now is described the Samadhi (Savi-
kalpa) in which concentration is associated
with an object.

centred in the mind WJTOI: desire
etc. S^T: (cognizable) objects %?R Conscious-
ness cJc*w%^R as their Witness ^T%^ should
meditate are this sspngftss;. (is) combined with
cognizable objects srifoeTO: in which ideas are
present *wfa: concentration.

24. Desire 1 etc. centred' 2 in the mind are
to be treated as (cognizable) objects. Meditate
on Consciousness 8 as their Witness. 4 This is
what is called Savikalpa Samadhi associated
with (cognizable) objects.

1 Desire See an!e y 4.

2 Centred etc. Because they are the modifications
of the mind. They disappear with the disappearance
of the mind as in deep_ sleep. Therefore, they have
got nothing to do with Atman.

Consciousness It means Atman, that is, the
Witness of all these mental modifications.

4 . Witness Because of the presence of Atman,
the mind and its modifications are seen to be active.

32 DRG-DZ&YA VIVEKA

Then the process of the meditation is this : When-
ever any thought appears in the mind, take it to be
an object and be indifferent to it. But think of the
Atman as your real nature, eternal and permanent.
The object which is an idea appears and disappears.
This sort of concentration is always associated with
an object of thought.

XXV

Now is described a higher kind of
Savikalpa Samadhi, with which some sound
(object) is associated:

I) aflfrr: unattached *HW^; Exist-
ence-Consciousness-Bliss ^sw self-luminous
free from duality 3fl%T am ?% are this
(is) associated with words ^f^Fra: *wfa:
Savikalpaka Samadhi,

25- I am ExistenceMTonsciousness-
Bliss, unattached, 2 self-luminous 3 and free 4
from duality. This is known as the (other
kind of) Savikalpa Samadhi associated with
sound (object).

1 Existence etc. Sat, jChit and Ananda are the
natural characteristics of Atman,

2 Unattached Unrelated to Chitta or mind whose
functions are seen as desire, volition etc. Atman is
also unattached to virtue and \ice, weal and woe,
(relative) knowledge and ignorance etc. Comp, "S

"This Purusha is unattached.''

D$G-D$$YA VIVZKA 33

3 Self-luminous The existence of Atman can-
never be doubted even when the relative objects are
absent as in deep sleep. Compare " 3?g 5?
(I. S. V*-<n) "* & felt 73%:" (f. V.
14 (That Brahman) is unseen but seeing, unheard but
hearing/' ** Thou couldst not see the Seer of sight."

_ * Free from etc. Nothing else exists besides the
Atman, because Atman is one and without a second and
it has no parts and it is not of the nature of
insentiency. Comp. " TpfiSwifert^ n (3T. S. V^)*
44 He is, verily, one without a second.''

While practising this concentration the practition-
er thinks, 4 * I am the Witness, the innermost Self".
The object of his meditation is the non-dual Sejf free
from the ideas of desire etc. which are foreign to Atman.
There is only a current of self-consciousness. This
sort of concentration is called Savikalpaka as it is not
fiee from ideas altogether. Such ideas as, " I am.
unattached," etc. are present in this Samadhi.

XXVI

Now is described the higher concentra-
tion free from all ideas whatsoever :

<5 but ^Tg^jRT^i^i^ on account of com-
plete absorption in the bliss of realization of the
Self ^T^T^T both the perceived objects and
sounds OT^T being indifferent to T%^rcffei^N^
like a flame in a place free from wind, T%T%"^T:

: absorption free from (subject-object) ideas.

is.
4

34 DRG-DR&YA VIV^KA

26. But 1 the Nirvikalpa Samadhi is that in
which the mind 2 becomes steady like the (un-
flickering flame of a) light kept in a place free
from wind and in which the student becomes
indifferent to both 3 objects and sounds on
account 4 of his complete absorption in the bliss
of the realization of the Self.

1 But The Nirvikalpa Samadhi is here distin-
guished from the Savikalpa Samadhi as described in
the foregoing slokas.

2 Mind etc. Through the constant practice of the
Savikalpa Samadhi, mind becomes free from all distrac-
tions which is the icsult of attachment to sense-objects.
Therefore he, then, becomes competent to practise
Nirvikalpa Samadhi in which the mind becomes steady
like the unflickering Jiame of a candle kept in a wind-
less place. Compare

*lcT

11 As a lamp in a spot unsheltered from the wind,
does not flicker, even such has been the simile used
for a Yogi of subdued mind, practising concentration
in the Self."

3 Both etc. These are associated with concentra-
tion in the Savikalpa Samadhi. Desires etc. are the
cognizable objects and " J am unattached " etc. are
sound (objects) or ideas.

4 On account etc. The word Anubhuti, in the text,
means " Highest Consciousness " or " Self ". Comp.

VIVEKA 85

" I bow to that innermost (Subjective) Self, birth-
less, incomprehensible, infinite, the embodiment of
Bliss and the background of the World, created by
Mahat etc. and painted by ignorance (Maya)/'

The word * Rasa ' means the Supreme Self or the
nature of the Highest Bliss. Comp. "^r^T: l**rMfaW
*T3TF%" (ft S. VvM). "He is the Rasa,

flavour, tor only after perceiving a flavour can any one
become blessed."

The word Avesa means complete absorption. Or
it may mean the 'manifestation' of the Supreme Bliss
.in the heart as the index of success in the Savikalpa
Samadhi. Another meaning of the word is * coming '
(Slifcr) trom all directions (su) of bliss. Still another
meaning is the 'possession' i.e. the practitioner be-
comes possessed, as it were, by the bliss of self-realiza-
tion and can no longer control himself.

The Nirvikalpa Samadhi is the highest kind of
concentration in which the practitioner realises his
real Self. In this Samadhi the functions of the mind
are stopped and the practitioner experiences the
Highest Bliss. Compare

Fffi

" The mind, with the utter quiescence of modifi-
cations conferring upon one Supreme Bliss, is said
to be Asamprajnata Samadhi that is dear unto the
Yogis."

This Samadhi is characterized by the absence of
the knowledge of the subject-object relationship.
Apparently it is like that state of calmness and
tranquillity which pervades a stone, because in the

36 DZG-DR&YA V1VEKA

Nirvikalpa Samadhi the mind stops its functioning.
But it should not be mistaken for stupor or deep sleep
in which state alone one experiences absence of
duality. The difference between deep sleep and
Nirvikalpa Samadhi is that in the former state there
is no knowledge of Self, but in the latter there
exists no feeling of not knowing the Self, because in
the Nirvikalpa Samadhi one becomes identified with
the ever-Conscious Atman. Compare

"The state in which all desires completely dis-
appear which is (quiescent) like the interior of a
stone, but which is not characteiized by _swoon or
deep sleep is admitted as the real nature of Atman.'*

Nirvikalpa Samadhi which is identical with the
Highest Knowledge can be attained only as a result
of discrimination between the real and the unreal,
After this discrimination, the student becomes indif-
ferent to everything of the lelative world. Comp.

Sutra, Samadhi Pada,

16). "That is extreme non-attachment, which gives up-
even the qualities and comes from the Knowledge of (the
real nature of) the Purusha."

This Samadhi is possible only for him who has be-
come established in complete renunciation. Comp.

44 Success is speedy for the extremely energetic."

In this Samadhi one becomes free from all thoughts
or ideas but infilled with Supreme Bliss. Compare

II

DRG-DRSYA VIVE K A 37

'* It is just like an empty pitcher placed in the
sky, having nothing inside and outside ; and again;
it is just like a full pitcher placed in the sea, full (of
water) both inside and outside.

XXVII

By the practice of Samadhi described
above the practitioner realises his own Self
which is of the nature of Existence-Con-
sciousness-Bliss. But this concentration
can also be practised with the help of any
object in the external world. By such
concentration one can realise the nature of
Brahman and creation. Brahman and Self
are identical

n ?vs ii

as in the heart sn^^rsfa in the external
region as well 11%^ *GPR& ^gfr in any object
whatsoever arra of the first kind swrftwRi; con-
centration is possible tf: that (Samadhi) ^JTI^TT^
Erom the Pure Existence (which is Brahman)
the separation of names and forms.

27. The first 1 kind of Samadhi is possible
with the help of any external 2 object as it is
with the help of an internal 3 object. In that
Samadhi the name and form are separated 4 from
what is Pure Existence 5 (Brahman).

1 First kind etc, i.e. theJSavikalpa Samadhi with
the help of an object

38 D$G-D$$YA VIVEKA

2 External By concentration on such external*
objects, as the sun etc.

3 Internal etc. Such as desire etc.

4 Separated Names and forms on account of
their appearance and disappearance are negatable.
This is done by concentration on the Satchidananda
factor of an entity.

5 Pure Existence The Existence aspect of an
object can never be negated.

We have seen in the 24th stanza that concen-
tration can be practised with the help of an object
perceived internally. Similar concentration can be
practised with the help of an external object also.
Every object, as we have seen, has three unchangeable
aspects, namely, Existence, Visibility, and Attrac-
tiveness. The two other changing aspects are names
and forms. The practitioner should concentrate his
mind on Pure Existence which is the same as Brahman
and dissociate himself from the changing aspects of
name and form.

xxvin

Now is described the other kind of
Savikalpaka Samadhi (^igr%[) associated
with sound (object) to be practised with the
help of an external object :

\\\t\\

of the same nature (always) and
unlimited (by time, space etc.) ^ftr^WF^asfdr
characterised by Existence-Consciousness-Bliss
entity (flfam that is Brahman) 5%

DRG-DR&YA VIVEKA 39

tt such uninterrupted reflectioa
middle, *T*TTT%: concentration *fa^ is.

28. The entity which 1 is (always) of the
same nature and unlimited (by time, space
etc.) and which is characterised by Existence-
Consciousness-Bliss, is verily Brahman. Such
uninterrupted reflection is called the inter-
mediate 2 absorption, that is, the Savikalpaka
Samadhi associated with sound (object).

Which is etc. Which remains the same, that is,
immutable in the past, present and future and which
is, not limited by time, space etc.

, ~ Intermediate Because it is superior to the
Samadhi described in the foregoing Sloka and inferior
to the Nirvikalpa Samadhi.

This Samadhi is similar to the one described
in Sloka 25. The only difference is that it is associ-
ated with an external (objective) idea whereas the
other one is associated with an internal (subjective)
idea,

XXIX

Now is described the Nirvikalpaka
Samadhi which can be practised by fol-
lowing the objective method :

n

from the experience of Bliss
: ^ insensibility (to external objects)
as in the previous instance

40 DRG-DR&YA VIVEKA

the third kind of Samadhi *RT: described
3Ri by the teachers) T^ : q^fa: swifafo: by the
help of these six kinds of Samadhi T%T^FC
always *BT time *nr^ should spend.

29. The insensibility 1 of the mind (to
external objects) as 3 before, on account of the
experience" of Bliss, is designated as the third
kind of Samadhi (Nirvikalpaka). The practi-
tioner should uninterruptedly 4 spend his time
in these six 5 kinds of Samadhi.

1 Insensibility This shows that the mind is
completely absorbed in the contemplation of Brahman.

~ As before As in the case of Samadhi described
in the twenty-sixth Sloka ; here also the practitioner at-
tains the Nirvikalpaka Samadhi by merging the entire
illusory phenomena in Brahman and by being indif-
ferent to the manifested manifold (^3$) and such
ideas as " indivisible " (a?^:), of the same nature
(tpB?3f:) etc. Concentration becomes steady like the
unfiickering flame of a candle in a place free from
wind.

3 Experience etc. This bliss is due to the know-
ledge of Brahman whom the scriptures describe as an
entity of Bliss. The Self (subject) is identical with
Brahman. In the subjective concentration, the Self
which is the Witness of all mental modifications is
identical with Brahman. Otherwise such concentra-
tion, without a substratum, becomes a mere mental
abstraction and ends in nihilism. Again, in objective
concentration, Brahman, the unchanging entity in all
perceived objects, because of its all-pervasive nature,
is identical with the Self (subject). As the knowledge
of Brahman is associated with bliss so also the
knowledge of Self is accompanied by Bliss Eternal.

VIVE K A 41

4 Uninterruptedly This Samadhi should be
practised uninterruptedly for a long time. Then only
can the practitioner be firmly established in supreme
knowledge. Cf. (*T) "^t^reA^4^^R%ftd1wqftr: "
(TT. %, *fflTIT7I3;, vsv). "It becomes firmly grounded
by long, constant efforts with great love (for the end
to be attained). "

5 Six That is, three subjective and three objec-
tive.

XXX

As a result of the constant practice
of Samadhi, described above, it becomes
subsequently quite natural and spontane-
ous. Then the student realises Brahman
everywhere.

TfoScT

the attachment to the body
with the disappearance of TOTc^fa the Supreme
Self (MricT (HT%) with the realization of ^^^r^r
to whatever objects *R: mind ^TRT goes rr^TrT^r
there ?r?n>w. absorptions (^r^cr are).

30. With the disappearance of the attach-
ment 1 to the body and with the realization of
the Supreme Self, to whatever object- the
mind is directed one experiences Samadhi.*

1 Attachment etc. On account of such attachment
to body, a being feels that he is a man, a Brahmin,
a so and so, etc. Following the process of enquiry
Jaid down in Vedanta, the student realises that all

42 DfG-DgSYA VIVEKA

internal entities from the empirical ego to the body
are only objects and the subject (Self) is the Witness.
Therefore, he ceases to identify himself as attached
to the objects, knowing that appearance and disap-
pearance are their inevitable nature. Similarly, by an
analysis of the external world he realises that Brah-
man is the only permanent entity in the universe,
while names and forms are changing phenomena.
Therefore the practitioner becomes indifferent to the
Internal and external objects and fixes his mind on
Brahman which is identical with the Self.

2 Objects As perceived by the senses.

;H Samadhi That is, as a result of constant piac-
tice of Yogic Samadhi, as described above, for a long
time and with the help of the knowledge of Truth, the
practitioner realises all objects, internal and external,
as Brahman. Even the names and forms which appear
to the ignorant as devoid of reality are looked upon
by the Jnani as ever existent Brahman. He sees every-
where Brahman only. The knowledge of Brahman
which is at first attainable by effort becomes, later on,
quite spontaneous and natural.

XXXI

Now is described the result of this
supreme realization in the language of the
Mundaka Upanishad (2-8) :

\\\\ \\

. Him who is high and low & bv

beholding i*pmfrr: fetters of the heart firmer
is broken flWswr: all doubts fiteRt are solved

D$G-Df$YA VIVEKA 43

His Wffa ^ all works' (and their effects)
wear away,

31. By 1 beholding Him who 2 is high and
low, the fetters 3 of the heart are broken, all 4
doubts are solved and all 5 his Karmas (activi-
ties and their effects) wear away.

1 By beholding Him That is, by realising
Brahman throughout the manifested manifold.

2 Who is high and low The word high (q*[)
signifies Brahma, what is known as cause of the uni-
verse. The word low (3^) signifies the universe etc.
which are the effects. It is the non-dual Turlya
Brahman alone that exists everywhere, both in the
cause and in the effect.

3 Fetters etc. This denotes ideas of agency etc.
which are falsely superimposed on the Self. This is
due to ignorance.

4 All doubts That is, the doubts regarding the
nature of Self.

* AlUiis Karmas etc*~- For a Jnani the accumulated
works (4f%cT3$r) as well as fresh works (3Tf*nT*rar) do
not yield any result. Only the fructescent works
(5tt^*'T3*T), as a result of which a man has got his
present body, continue to produce their result. This
work yields its result so long as the body lasts. But
this explanation is offered only from the standpoint of
the ignorant who see even a Jnani subject to disease,
misery, hunger, thirst etc. But a Jnani who has made
himself quite free from the body-idea does not feel the
effect of any Karma. For him all works and their
effects are non-existent. Comp. " arerftf n^cf ^f&nfoft
*2STff:" (ST. s. olvs^). "(But) when he is free of the
body, then neither pleasure nor pain touches him."

44 DRG-DR&YA VIVEKA

He who realises Brahman attains liberation

-which is the highest objective of life. Compare the
.following Sruti passages :

"sra* %5 ^ira" **%" (3. s. vv>)

14 He who knows Brahman, verily, becomes Brah-
man/'

"srefa^raficf TO*" (I. 3\ Wl)

14 The knower of Brahman attains the Highest."

44 The knower of Self goes beyond grief. "

"3f^q | 3RcR Simtsfi-r ;> (f. S. V-1-v)

44 Oh ! Janaka ! You have attained fearlessness. "

''TTrfW^ ^8ra5T^T%I% M (f. ^. v-V^X)

44 Oh, (Maitreyi), thus far goes immortality. "

44 Knowing it (Self) one goes beyond death/'

"33RTSSI ^R^TS^ M (f. 5T. VV-^3)
"When the Self only is all this."

XXXII

We have seen the method prescribed
in this treatise for the realization of the
Highest Truth. By following this method
the student understands the real signifi-
cance of 4< That " and " Thou " and ulti-
mately realises that identity. All these
have been described in their proper places.
The various helps for the attainment of
such knowledge have been dealt with as
well as the result of the knowledge of
identity. The treatise may be said to be

DRG-DR&YA V1VEKA 4S

completed here. But' a doubt may still
arise in the mind of the student. What
is the nature of Jiva? If the Witness
(Sakshin) is really Brahman, then He can-
not be Jiva. And if He is Jiva, then He
cannot be Brahman. In any case, the
teaching is of no use. Therefore, it is
necessary to explain to the student the
real nature of Jiva.

The student will be told in the follow-
ing slokas that the Jiva in reality is Sakshin
and identical with Brahman. The Sakshin
considers itself to be Jiva owing to his
identification with the Upadhis :

limited f%^mm: unreal presenta-
tion of Consciousness g^fto: ^sw^cr. the third
is as imagined in dream ^KT T%iV<*: these three
kinds 3fa: embodied being T%iR: should be
known fi^r among them ^rrer: the first one
(is) the real nature (of Jiva).

32. There are three conceptions of Jiva
(Consciousness), namely, as that limited (by)
prana etc., as that presented (in the mind) and
the third one Consciousness as imagined in
dream (to have assumed the forms of man etc.)

According to the first theory, Sakshin (the Seer)
appears to be subject to various Upadhis (limitations)

46 D$G-DRYA VIVEKA

of Prana, sense-organ, mind etc. and thus jegards
himself as Jiva. It is like the infinite space (Akasha)
portions of which appear to be limited by pots etc.
According to the second theory, the Consciousness
(Sakshin) appears to be fallaciously presented in the
mind and this presentation is known as Jiva. It is
like the reflection of the sun in water. The reflection
always partakes of the qualities of the medium in
which it is reflected as the reflection of the sun is seen
to be moving etc. with the movement of the water.
Similarly, the presentation of Consciousness in the
mind partakes of the qualities of the mind, such as
agency, desire, volition etc. According to a third
theory, the nature of Jiva is the same as the nature of
various beings one sees in dream. In dream, on
account of the absence of the knowledge of reality,
one thinks _pf himself as king, god, or beggar etc.
Similarly, Atman, also, through the ignorance of its
real nature, thinks of itself as man, or animal etc.
According to the author of this treatise, the first
theory (3ftft3W3:) tells us that the real nature of
Jiva is Brahman. This view is, however, not accept-
ed by all schools of Vedanta.

XXXIII

How is it possible for a limited entity
(Jiva) to be identical with the Absolute
Brahman ? This is thus explained :

3 ^RPRT: II u n

limitation ^rer: w^ is imaginary

<(illusory) but s^lrer what appears to be
limited TOOT (is) real rfl%?^ in that (Brahman)

DRG-DR&YA VIVE K A 47

on account of superimposition
the Jivahood appears 3 but
naturally 5TO<* (it is) of the nature of Brahman.

33. Limitation is illusory 1 but that which
appears to be limited is real. 2 The Jivahood 3
(of the Self) is due to the superimposition of
the illusory attributes. But really it 1 has the
nature of Brahman.

1 Illusory The idea of limitation is illusory.
What is the nature of the limitation that is superimpos-
ed upon Consciousness (Sakshin) which is without parts
etc.? This limitation is saicHo be caused by Prana etc.
Ordinarily, limitation (3^1^:) is seen to be of the
following kinds : A pillar is limited by the ground on
which it stands. Or a part of it is covered (3TT^^) by
roof etc. This sort of limitation is not possible in
Atman because It is without parts. A frog is seen to
be swallowed (3T^t^:) by the snake. But prana etc.
cannot act similarly with regard to Self; for, It is
always complete, without parts, without activity and
ever peaceful, Cf. '* RP^Rc5 f*n^^ STRf" (3%. 3".
V^) without parts, without actions, tranquil. " t JJTO5fr
ITTfir^" (STtfcfare:) This is full and that is full. An
elephant is seen to be trimmed (wpt^:) by the
will of its care-taker. But Prana etc. cannot act like-
wise with regard to Atman ; for being themselves of
nsentient natur^, Ptana ej:c. are subservient to Atman.
Compare "y: sn^rTCRflRfo" (l-^ V^-^) He who
rules the breath within.

Hence no kind of limitation by Prana etc. can
be predicated of Atman. Therefore the limitation which
appears to be superimposed upon Atman is illusory.

~ Real. Sakshin or Self is real, because it is the
same everywhere and at all times.

48 Z)gG-Df$YA VIVEKA

3 Jivahood The appearance of Jiva is not possible
without the association of upadhis. The following
analogy of a scholiast is interesting. Rahu always exists
in the firmament. But it cannot be directly perceived
except in association with the solar or the lunar disc.
Similarly Sakshin also becomes an object of perception
(Jiva) only in association with egoism, Prana etc.

// is etc. The Sakshin is the same as Brahman.
It may be contended that if the idea of limitation
(Jivatvam) and what limits it (Prana etc.) be unreal,
then Sakshin also (what appears to be limited) is unreal.
But this contention is refuted thus: Sakshin is not
unreal because it is the same as Brahman. A woman
wearing anklets, through illusion, considers her feet
to be entwined by a snake. With the removal of the
illusion, the snake idea vanishes: but her feet remain
as they are. Similarly the illusion of limitation and
what limits, is removed by Knowledge. But the
Sakshin always exists.

XXXIV

That the theory of limitation (a
explains in a better way the identity of
Jiva and Brahman than the two other
theories, is now described :

such Vedic statements as
" That Thou Art " etc. sref^w ^RW of the
limited Jiva <5*fiT swn with Brahman that is
without parts i^Rrf identity ^3' declare *r not
with the two other Jivas.

DRG-DR&YA VIVEKA 49

34. Such Vedic statements 1 as "That
Thou Art" etc. declare 2 the identity of partless 3
Brahman with the Jiva who appears as such
from 4 the standpoint of the 'Theory of limit-
ation' (3T^t%^r?:). But it does not agree with the 5 '
other two views (of Jiva).

Vedic statements The four great Vedic state-
ments which summarize the entire teachings of tlv
Vedas are : (1) "That Thou Art " (cTr?W%) ; (2) "I A
Brahman " (3?f 5f^TI%f); (3) "This Atman is Brahman ^.
(3T?F 3TRTT 3?l) ; (4) "(Pure) Consciousness is Brn _
man" (siffR 5fr). s \

2 ifijjare etc. The method followed in arriv fa"
at surDecfoclusion is what is known as *n*n?n*Tc5$nJT' Je-

T a method in which the / of
on both sides are given ir T all
their l( * el *Y^ 1 Js recognized, noticing caieful
essence of \^\^^ j s chj t or p ure Consr

\ 3 p fl > i*i jresenta!-

v ^ ^ 5-rW/cjj Btahman i.e., Pure Conscio^-j L^

4 From the eiL That is, the Jiva as^ ' anc j eniOVS 2
" Theory of limitation" which decla* f- A J ,^ n
limited by the Upadhis or Avidy J* va ' , , .
appears as Jiva. .eilts' 5 and their

5 ~v 7 rp, *ature of the objects

The other etc. There ar . / , J

of Jiva : one in which he ap- ^ (universe).

and the other in which ' . ,.. ... . ,

^^^o^* 4* ^ o-i ' ac " as cultivation, trade,
presentation of the Seik^r ., r r i . .^ , .

T-f,r t *i T- * the Vedas, spiritual practi-

tjty of these Jivas, acr ^

treatise, with Brahma>

For, they have no rev in this world or in heaven.

mere imagination. , . -

theory of limitatk her air fire ' water and earth -

5 .-Various animate and inanimate objects.

50 D$G-D$$YA VIVEKA

Brahman can be demonstrated. But the two other
Jivas are illusory. There cannot be any identity
between an illusory appearance and a real entity.

XXXV

That the appearance of Jiva is due to
the limitation (^^:) superimposed upon
(j Brahman is thus described :

un rv ^ *^

we ^[fc^J^^lf flW^^faf Sffi^rat II ^ II

to ;ai

illu f^qr^rrf^iWr 5TRT Maya character id by

as u oiection and concealment ^W^ in a ^^man
wnat-J r TA i ^^ JDUt" * j

rests ^ ra ^ m Brahman *F Udi-
>le nature ^Ti^^r having concea'.. ^^itr
he world and the Jiva, sre?^ c Ini agines.

Maya which has the dou6ie-v??erjt
explai'rfiP and concealment is in 2 Brahman.
Jiva and indivisible nature of Brahman
theories, is Prahman) appear as the world
being.

^nte. lo.

for the cause of

'' are told that it (Maya)
. such v

" That Thou Art " etc.

without parts tr^ri identity *3- * y e J n f a e?IS-
^rc ^^T; with the two other Jivas.

DRG-DR&YA VIVEKA 51

xxxvr

What is the nature of Jiva and what
is, again, the nature of the universe ?
The answer is thus stated :

\\\\\\

located in Buddhi (mind)
fallacious presentation of Consciousness *&-
f^the performer of activities HTTRT (^) (as well as)
the enjoyer f| because (cTOT^ therefore) *for:
^fftrai becomes Jiva ^rptrraffi consisting of ele-
ments (^p) and their products (*ft%i) ^Tnr^q- of
the nature of the objects of enjoyment & ^ all
this, *FKt universe ^rra: is called.

36. it is because the fallacious presenta-
tion of Consciousness (f%5WRp.) located in the
Buddhi performs various 1 actions and enjoys 3
their results, therefore it is called Jiva. And all
this, consisting of the elements 3 and their
products 4 which are of the nature of the objects
of enjoyment, is called Jagat (universe).

1 Various actions Such as cultivation, trade,
sacrifice, worship, study of the Vedas, spiritual practi-
ces etc.

2 Enjoys Either in this world or in heaven.

3 Elements Ether, air, fire, water and earth.

4 Products Various animate and inanimate objects.

52 D$G-DR$YA VI V ERA

XXXVII

Both Jiva and Jagat are the products
of Maya ; hence they are cognized so long
as a man is in a state of ignorance.

^ 3$ these two *TWc<j<f till one attains
liberation aRif^rewnw from time without be-
ginning i^5?t K*ffi have only empirical existence
<nwraL therefore 3^ both TRRPTO (are) em-
pirical (in nature).

37. These 1 two, dating from time with-
out 2 beginning, have (only) empirical 3 existence
and exist till 4 one attains liberation. There-
fore both are called empirical. 5

1 These two The Jiva and Jagat.

2 Without etc. The origin of Maya which produces-
the conceptions of time, space and causation cannot
be proved from the relative or the empirical standpoint.
It is because we aie in Maya that we cannot know
the cause of Maya. Compare

JOT M frBPRRft SKTOft >; (rftaT, 1 V

"Know both Prakriti and Purusha to be without
beginning."

3 Empirical In the state of ignorance the ideas of
knower, knowledge and known are possible and the
existence of the universe as well as various activities
connected with it are possible only through these
concepts.

DRG-DRSYA VIVEKA 53

Till one etc. The world 'disappears when one
attains liberation or Jnanam. Compare

i 1 STW

(3- s. VV*)

"Their fifteen parts enter into their elements, their
Devas (the senses) into their (cortesponding) I)evas.
Their deeds and their Self with all his knowledge
become all one in the Highest Imperishable."

Empirical The Jiva and Jagat are neither real
nor illusory (SfTfavufa^). They are empirical
or phenomenal (2TT^[TR^).

XXXVIII

The following doubt arises : if the
individual self, as weil as the cognized
universe, existing from time immemorial,
should last till one attains liberation, how
is it possible to explain the scriptural
passages dealing with creation, preser-
vation and destruction and also waking,
dream and deep sleep states? It is thus
explained :

ftsr

located in (associated with)
Consciousness as wrongly presented fa$nrr?r-
of the nature of projection and concealment
sleep $ at first sftwRft the (individual)

54 DRG-DZ&YA VIVEKA

self and the cognized universe anw covering
g~r new but 3***^ imagines.

38. Sleep, said to be associated with
Consciousness wrongly presented (in the mind)
and of the nature of concealment and projection,
at first covers the (empirical) individual 1 self
and the cognized universe, but 2 then imagines
them (in dream) afresh. 3

1 Individual etc. The individual self and the
universe whose existence is perceived in the waking
state.

2 But This is to show the distinction between
the Jiva and Jagat perceived in the waking state
(Vyavaharika) and those of the dream state (Pratibha-
sika).

3 Afresh That is, the Jiva and the Jagat cognized
in dream which are apparently different from those of
the waking state.

One of the scholiasts explains the Sloka in the
following way :

Nidra means Avidya, that is, a state in which
the nature of reality is not known. This Nidra or
Avidya merges (^T^T-SffeT^F^r) everything within it
at the time of deep sleep or cosmic dissolution ; Jiva,
again, imagines them afresh at the time of waking.
The ^ord "imagines" means that they again become
objects of experience. Jiva or the Chidabhasa being
itself a creation of Avidya cannot properly be said to
be the ground (3Tf9RT) of Avidya. But from common
experience, " I am ignorant " (3T? 3T|F;), such expres-
sion may be used,

It is on account of the belief in causality that
the mind sees a causal relation between the experi-
ences of the waking and the dream states.

V1VEKA 55*

XXXIX "

Why are the Jiva and the Jagat, as
cognized in dream, imaginary or illusory?

^ ft

TTCT these two Jftfttfara tpf rc*RRrr?t on account
of their having existed only during the period
of (dream) experience ^1^11%% illusory (&&&
are called) f| because *?rcrsf^ for one who
has woke up from sleep ^m in (new) dream
cRt: of those (Jiva and Jagat) 3?r: again f&ftr:
existence r not (seen).

39. These two objects (namely, the
perceiving self and the perceived world) are
illusory on account of their having existed only 1
during the'pferiod of (dream) experience. It is
because no one after waking up from clream
sees those objects when one dreams again.

1 Only These objects do not exist during the
subsequent waking or clienni states.

From this analogy it can be said that the entire
world of experiences, perceived as real during the state
of ignorance, are illusory or imaginary on account of
their non-perception after the attainment of Know-
ledge.

XL

The following three stanzas point out
the difference between the Jivas as con-
ceived from (he three standpoints stated
above:

56 D$G-n$$YA V1VEKA

^: who (is) sifcWTftra: illusory (that is
perceived in dream) ^: Jiva fa: he) ^ that
TnftrwfM) illusory (perceived in dream) *m^
world ^Tr4 real *r^cf thinks g but spar. other
^ETSFRSJ: empirical ^fan Jiva (<ra; that) few 5%
unreal (T^fr thinks).

40. He who is the illusory 3 Jiva thinks
the illusory world 2 as real 3 but the empirical 4
Jiva thinks (that world) as unreal 5 .

1 Illusory Imagined in dream.

2 IVorld The world that is perceived in dream.

3 fieal Because such world exists as long as the
dream Jiva exists in dream.

4 Zs;//^//-/^/-^Vyavciharika Jiva is he who consi-
ders himself to be the enjoyer etc., in the waking
state. This Jiva is the reflection of Consciousness in
the Buddhi.

r> Unreal To the Jiva of the waking state the
entire dream-perceived world of subject and object
appears as unreal.

The dream and the waking experiences, on ac-
count of their mutual contradictions, cannot be said
to be real.

XLI

Now is described the nature of experi-
ences of the Paramarthika (Real) Jiva:

DRG-DR&YA VIVEKA 57

*: who (is) *n*roftsfc empirical ^T*C: Jiva
H: he ^ that ^I^TT^E empirical *r*r^ world
^f real srwrf sees <rnc*nflN>: the real (Jiva)
that) ftrwrr ?f% unreal *T-ar% thinks.

41. He who is the empirical 1 Jiva sees
this empirical 2 world as real. 3 But the real 4
Jiva knows it 3 to be unreal.

L Empirical See ante, sloka 36.

Empirical The world of waking experiences
created by Maya.

* Real As existing in past, present and future.
It is because the relative world exists as long as the
Jiva, its perceiver, exists.

Real Jiva The Jiva that is the witness of the
three states,

5 //The world and its experiences in the
waking state.

Because such world and its experiences
are not perceived in deep sleep.

XLII

The ParaiYiarthika Jiva as distinguish-
ed from the Jivas of the waking and
dream experiences is identical with Brah-
man.

I ^ n

the real Jiva 5 but 5T$M iden-
tity with Brahman TrwnShS real stt% knows

58 D$G-Dg$XA VIVZKA

other ?r sft$r% doeiPttot see STWC^T as unreal
5 but ^faffi" sees.

42. But the Paramarthika Jiva knows
its identity with ;1 , Brahman to be (alone) real.
He does not see the Other, 1 (if he sees the other)
he knows it to 1>e ffetisory. 2

1 Other He;doefr not see any existence other
than Brahman. <5omp. " v& ^F^c^^IrT " (*5T.

" where one does s $0t see the other".

3j<j/' (f . g 1 . ^y^iy,) " when the Self is only all this* 7

2 Illusory -^^fe the Paramarthika Jiva comes back
to the relative plane of Consciousness he knows the
world and the reflected Consciousness (Jiva) to be
unreal.

The Jiva so long as it does not know the dis-
tinction between the Witness (^) and the perceived
world (^\) thinks the aggregate of body, mind, sense-
organ etc., as the seer and the object (perceived
world) as real. The Vyavaharika Jiva is he who
knows the ego (seer) as distinct from the aggregate
of the mind, body and sense-organ etc., and thinks of
the world not as real but the creation of the causal
Self ultimately disappearing in it. He further knows
this causal Self (Saguna Brahman) alone. to be real.
But the Paramarthika Jiva knows this causal relation
to be unreal. The Brahman does not produce or
manifest the world of ego and non-ego. The idea of
Jiva is due to a false superimposition upon Brahman.
It is like the superimposition of the snake-idea on the
rope.

XLIII-XLIV

The following doubt arises : The
Jivas known as VySvah&rika (experiencer
of the waking state) and PrStibhasika

DRG-DR&YA

(experiencer of the dream. state) on account
of their being products of Avidya, are
insentient by nature. Then how can they
be described as Jiva ? For Jiva is the same
as the Jivatma as the Sruti says, " Enter-
ing by this living; self" (Chand. Up.
6-3-2, 3). The Brahman itself has entered
into the Devata (shining element), of the
nature of fire, earth, water, in the form
of a Jivatma and manifested different
names and forms. The doubt is thus
solved :

Rffa*m*r% ii 99 n

sweetness, fluidity and cold-
ness, tfftWT: characteristics of water crfr% in the
wave f3^wr inhering m%%%ff in the foam of
which it (wave) is the substratum 3?ft also w
3?3*ffiT as inheres *nf&W: the inherent charac-
teristics of Sakshin ^?m-?T: Existence, Consci-
ousness and Bliss ^r?n<t on account of relation
52n^flR:% in the Vyavaharika Jiva 5?gn^f?cf inhere
a^gftT through it 5iif^rii%% in the Pratibhasika
Jiva cfW similarly (argi^fScf inhere).

43-44. As such characteristics of water
as sweetness, fluidity and coldness appear to
inhere in the waves, 1 and then also in the

60 DgG-D$$YA VIVEKA

foams of which the waves are the substratum,
so also Existence, 2 Consciousness and Bliss
which are the (natural characteristics of Sakshin)
appear to H inhere in the Vyavaharika Jiva 4 on
account of its relation 5 (with Sakshin) and
through it similarly inhere in the Pratibhasika
Jiva.

1 Waves The substratum of waves is water. The
characteristics of the substratum appear to inhere in
that which is substrated. The water appears as waves
and the waves as foams. There is no difference
between them except in respect of names and forms.
Again, the foams, waves and water cannot be separat-
ed from sweetness, fluidity and coldness. The substance
is, according to Vedanta, the same as the quality.

2 Existence etc. These are the natural character-
istics (^T^T^^fJF) of Sakshin or Brahman. As a matter
of fact, Sakshin is identical with Satchidananda.

3 To inhere in It is because the Vyavaharika
Jiva, including the perceived universe, is the illusory
appearance (Aropila) falsely superimposed upon Brah-
man. Therefore the characteristics of Brahman appear
to inhere in the Jiva and the Jagat.

4 Jiva Both the Vyavaharika Jiva and the
Pratibhasika Jiva include the worlds or the non-egos
perceived in the waking and dream states.

5 Relation This relation is seen from t'he causal
or relative standpoint. From the standpoint of
Brahman there is no Jiva, Vyavaharika or Pratibhasika
and hence no relation.

fl Pratibhasika Jiva Both the ego and the non-
ego cognized in dream also have the characteristics of
Existence, Consciousness and Bliss.

DRG-D%$YA VIVEKA 61

XLV

This is how the characteristics of

Atman are superimposed (srsjrcnr) upon the
seer and the seen. Now comes the negation
of this erroneous superimposition.

jq with the disappearance of the
foam craptff: its characteristics SSRTT: such as
fluidity etc. <TTW% in the wave *$: exist
f^sSr with its disappearance again T$T these
3U as before ^T> in the water fciBi% exist.

'45. With the disappearance of the foam 1
(in the wave), its characteristics such as fluidity
etc. merge in the wave; again with the dis-
appearance 61' the wave 2 in the water, these cha-
racteristics merge, as 3 before, in the water.

1 Foam This is an appearance. The wave
appears as the foam.

~ Wave This is' also an appearance of water,.
which is the ultimate substratum.

8 As before Fluidity, coldness and sweetness were
what constituted water before waves and foams appear-
ed. Now after the disappearance of wave and foam in
the water, these characteristics are also found to exist
in their antecedent forms, as water from which they
cannot be separated. Water always exists. Foams etc.
have no existence separate from water. They appear
from and disappear in water. They are nothing but
water in another form.

62 D%G-DR&YA VtVEKA

XLVI

Now the meaning that we get from
the illustration is applied to the object
illustrated :

errsrfa n ^ n

^r with the disappearance
of the Pratibhasika Jiva (sft^R^r: the charac-
teristics of Existence, Consciousness and Bliss)
in the Vyavaharika (empirical) Jiva
exist rf?R with the disappearance of that
characteristics of Existence, Consci-
ousness and Bliss mqw in Sakshin <r3wn%
merge.

46. With the disappearance of the Prati-
bhasika 1 Jiva (in the Vyavaharika Jiva) Ex-
istence, Consciousness and Bliss (which are its
characteristics) merge in the Vyavaharika Jiva.
When that also disappears (in Sakshin) these
characteristics (finally) merge in Sakshin. 2

1 Pratibhasika Jiva This and the Vyavaharika
Jiva include the worlds perceived by them respectively.

2 Sakshin That is, Brahman which is identical
with Self. Existence, Consciousness and Bliss which
are imagined to be qualities of Brahman are, in reality,
the same as Brahman.

As with the merging of foam, wave etc. in the water,
their fluidity etc. disappear therein, even so with the

DRG-DR&YA VIVEKA 63

mergence of the Pratibhasika Jiva and the Vyavaharika
Jiva in Sakshin (that is, in Brahman at the time of
deep sleep and Mukti respectively) the characteristics,
such as Existence etc. inhering in them, disappear in
Brahman. For names and forms as well as the
characteristics belonging to them have no other
existence apart from Brahman. They appear out of
and disappear in Brahman Brahman or Sakshin. Its
existence cannot be denied, in the past, the present or
the future nor in the states of waking, dream or deep
sleep. The Vyavaharika Jiva and the world that it
perceives are non-existent before creation and after
dissolution. They exist only during the period of
ignorance. They appear out of Brahman, inhere in
Brahman and finally disappear in iiiahman. As foam
and wave have no existence apart from water, so also
the entire universe consisting of the ego and the non-
ego have no existence apart from Brahman. Verily all
that exists is Brahman.