Drg Drsya Viveka

Drg Drysa Viveka (Seer-­Seen Discrimination)

1. The eye is the seer, and form the seen. That (eye) is the seen and the mind is its seer. The Witness alone is the Seer of thoughts in the mind and is never seen.

2. The forms are many and varied on account of differences like blue, yellow, gross, subtle, short, long, etc. The eye remaining the same sees (them) all.

3. The mind, remaining the same, knows the different characteristics of the eye such as blindness, dullness and sharpness. The also applies to the ears, skin, and so on (the five senses).

4. Awareness, remaining the same, illumines the thoughts of desire,willingness, doubt, belief, disbelief, fortitude, its lack thereof, modesty, understanding, fear and such others.

5. This Awareness does not rise and does not set (is immortal). It does not increase or decay (is immutable). It shines of Itself and It illumines others without any aid.

6. The intellect (thoughts) appear to be sentient on account of the reflection of Awareness present in it. The intellect (thoughts) is of two kinds. One is the ego and the other is is the inner instrument (mind, intellect, memory).

7. It is considered (by the wise) that the identity of the reflection (of Awareness) and the ego is like that of the heated iron ball. That (identified) ego (in turn) due to identification (with the body) enlivens the body.

8. Identification of the ego with reflection of Awareness, the body, and the Witness is of three kinds ­ natural, born of past actions, and born of ignorance.

9. The natural identification between the mutually related ego and Awareness cannot be annihilated. But the other two, due to karma and due to delusion, are eliminated with the exhaustion of karma and with direct knowledge respectively.

10. The body also becomes unconscious in deep sleep when the ego is in absorption. The half manifestation of the ego is the dream state, and the full manifestation, the waking state.

11. The thought modifications of the inner equipment having attained an identity with the reflection of Awareness, in the dream state project impressions, and in the waking state imagine objects outside with the eyes etc. (sense organs).

12. The one insentient subtle body which is constituted of mind and ego, goes through the three states, and is born and it dies.

13. Indeed, maya has two powers of the nature of projecting and veiling. The projecting power creates the world beginning with the subtle body (experiencer) to the universe itself (experienced).

14. Creation is the manifestation of names and forms in the Reality which is Existence-Awareness-Bliss (like foam on the ocean).

15. Maya veils the distinction between the Seer and the seen within, and the Reality and the creation outside. It is the cause of samsara.

16. The subtle body in close proximity to the Witness and identified with the gross body, due to the influence of the reflection of Awareness, shines and becomes the individual or the empirical embodied Self.

17. The jivahood of the jiva appears in the Witness also due to superimposition. But when the veiling is destroyed, the difference becomes clear and that (sense of limitation) goes away.

18. Similarly, the veiling power covers the distinction of the creation and Reality, and due to its influence, Reality appears as though undergoing modifications.

19. In this case also, by the destruction of the veil, the distinction of Reality and creation become clear. Of the two, the modification exists in the creation, never in Reality.

20. Every entity has five aspects ­ it is, it shines, it is dear, its name, and its form, The first three belong to Reality, the latter two to the world.

21. Existence-Awareness-Bliss is the same in space, air, fire, water, and earth; and in deities, animals, man, etc. Only their names and form differ.

22. Being indifferent (vairagya) to both name and form, and devoted to the Truth, one should always practice meditation, both in the heart and the outside.

23. The practice of meditation within is of two kinds ­ with duality and without duality. Meditation with duality is again of two kinds ­that which is associated with the seen and with words.

24. Thoughts arising in the mind, like desires, etc. are the seen. One should meditate on Awareness as their Witness. This is the meditation with duality associated with the seen.

25. I am unattached Existence-Awareness-Bliss self-­shining, free from duality. This is the
meditation with duality associated with words.

26. But, the non­dual state of meditation is like a flame in a place free from wind on account of complete absorption in the Bliss of Self-Realization, having ignored both the seen and the words.

27. As in the heart, in any outside object also the first meditation (associated with the seen) is possible.  That meditation is the separation of the name and form from pure Existence.

28. “The Reality is undivided, of the same essence, of the nature of Existence-Awareness-Bliss.” Such uninterrupted contemplation is meditation of the middle kind.

29. The total stillness within, due to the experience of Bliss, is the third kind of meditation as described previously. One should always spend time in the practice of these six meditations.

30. When identification with the body disappears and the Supreme Self is known, wherever the mind goes, there one experiences meditation.

31. The knot of the heart is cut, all doubts are resolved, and all karmas exhausted, when the Self is Realized as only the Self ­ limitless, changeless, eternally one without a second; Existence-Awareness-Bliss.