Drg-Drshya-Viveka 23

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

Excerpt From Commentary:

Vikalpa means duality - That which remains with duality is savikalpa. The practice of meditation maintaining the duality of the meditator and the meditated upon is called savikalpa samadhi. This duality is also seen in upAsana, where the attributes of the Lord (saguna brahma) are worshipped. In savikalpa samadhi, the meditator is the empirical jiva - the limited individual and the object of meditation is the attributeless Self. this duality, of the meditator and the meditated upon, exists in the practice stage. Once this duality disappears, the Infinite Self alone remains. This is called nirvikalpa samadhi. The practice of savikalpa samadhi culminates in nirvikalpa samadhi.

It should be noted that the Self is always nirvikalpa, non-dual. It is the mind that creates duality. Once the mind is transcended, nirvikalpa samadhi is attained. An example of sleep illustrates this point.

Tired after a day's labor, a man reaches his home. He showers, has dinner, maybe watches TV for some time and then retires to bed. He makes himself comfortable in bed and slowly withdraws from the familiar world around him. His attention withdraws from the body. He wants nothing but sleep. Till the thoughts, 'I am sleepy', 'I want to sleep' remain, he is not asleep. There still remains the duality of one wanting to sleep and the state of sleep. Once sleep overpowers him, all dualities end. We can never determine the exact time when we sleep. If the thought of time remains, then we are awake - we glide unknowingly into sleep. Efforts can be put forth only to prepare for sleep. It is only when all efforts end, that we fall asleep.

Similarly, the meditator meditates on his own nature - I am Existence-Consciousness-Bliss, the illuminator of all thoughts. This thought of knowledge is not a sentence picked up from a book, but is the result of discrimination between the Seer and the seen, and enquiry into their natures. Efforts are put forth until the state of savikalpa samadhi is attained. This thought eventually disappears, and the meditator glides into nirvikalpa samadhi. In sleep, the thought of duality is overpowered by tamas - inertia, whereas in samadhi, it merges in the Pure Self.

The meditator is a non-existing, superimposed, entity. The object of meditation is the very subject which illumines all objects, and the practice of meditation is a suicidal act on the part of the meditator! 

Meditation has to be practised only because we have somehow come to believe ourselves to be contrary to what we are.

Drg-Drshya-Viveka 22

"Being indifferent to both name and form, and devoted to the Truth, one should always practice meditation both in the heart and outside." - Verse 22

Excerpts From Commentary

What is samadhi? That locus into which the entire world merges is called samadhi. Hence samadhi is the name of Self or Reality. Moreover, one who is well rooted in brahman is said to be in samadhi. By sincere and consistent practice of merging in brahman, this state of complete absorption is attained. Hence, the practice of meditation (dhyana/nidhidhyasana) is also called samadhi.

Samadhi is not a state of consciousness like the waking, dream and deep sleep states. The experience of these states is exclusive of each other. One cannot be awake and in deep sleep at the same time. Brahman is eternal and exists in all these states of experience. Samadhi, which is the abidance in brahman, is therefore eternal and does not alternate like the other states. It is called the fourth state** only to distinguish it from the other three.

Samadhi cannot be achieved by action, but by knowledge. Knowledge makes us realize out nature as the immaculate, eternal, ever-liberated consciousness. Presently, our experience of the Self is limited by our thoughts. Thoughts are the superimposition of name and form. In samadhi, the limitations of thoughts are transcended.

Samadhi is the abidance in the pure consciousness that illumines these thoughts. Samadhi, therefore, does not depend on the appearance or disappearance of thoughts. Since the world of names and forms is experienced by everyone as thoughts only, one is samadhi remains undisturbed by the world.

Samadhi is the alert, steady and poised state of mind in its true nature. Assuming a pose does not guarantee this poise. One can only be alert, to be alert. This attentiveness can be maintained irrespective of the activity one undertakes, the emotions one feels, or the thoughts one entertains. Hence, it is said that meditation should be practiced at all times.

The practice of samadhi can be within or without. The practice within is done with reference to the individual. On enquiring 'who am I?' and discriminating between the Seer and the seen, one realizes the Self which is of the nature of Pure Consciousness. The practice without is done with reference to the world perceived. On enquiring 'what is the world?', and discriminating between the world and its substratum, one realizes the Self to be the Absolute Reality. Closed and open eye meditation is also sometimes referred to as meditation within and without respectively. Whatever be the locus of meditation, withdrawing the attention from names and forms and fixing it in the Truth, is meditation. 

[Existence or Consciousness is the only reality. Consciousness plus waking, we call waking. Consciousness plus dream, we call dream. Consciousness plus sleep, we call sleep. Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are mere shadows on it. Because by long habit we have been regarding these three states as real, we call the state of mere awareness or consciousness the fourth. There is no fourth state, but only state. - Ramana Maharshi]

Drg-Drshya-Viveka 21

'Existence-Consciousness-Bliss' is the same in space, air, fire, water and earth, and in deities, animals, man etc. Only their names and forms differ. - Verse 21

Excerpt From Commentary

The special quality of space is sound. Similarly, the special qualities of air, fire, water and earth are touch, forms, taste and smell respectively. They differ from each other in their names and forms. The names and forms are the product of maya - in fact, name and form is maya. But Existence-Consciousness-Bliss is common to all. The five elements combine to form the world of things and beings. A book differs from the pen in its name and form, not in its is-ness, awareness, or dearness. 

Tiryan means horizontal. Animals are tiryan as their head, heart, stomach and senses are in the same level, and parallel to the ground. All their organs enjoy equal importance in life. Thus, they are guided by instincts rather than the head or heart.

Man stands perpendicular to the ground. His senses, stomach, heart and head are placed one over the other. The head being the topmost is the main guiding factor. His intellect can develop to discriminate the Real from the unreal. Next is the heart: it is the seat of emotions. Emotions, however, should not be allowed to run amuck. They should be steered by the intellect in the right direction and allowed appropriate expression, so that one should sympathize with another in sorrow but not weep endlessly with him. Next is the stomach. Stomach symbolizes desires - the more you feed it, the more it grows. The forelegs of the animal become the hands in man. He is capable of creative work whereby he can help himself and others.

Now commences the topic of meditation. 

Ignorance about our true nature is removed by Knowledge. Knowledge is gained when we lsiten to vedanta (shravana) at the feet of the guru. We hear with our ears, but in listening, an alert and subtle mind should support the ears. By listening, the subject matter of the scriptures should be well ascertained. 

Reflection (manana) removes all doubts regarding the nature of the Truth. Even after having comprehended and ascertained the nature of the Truth, we are unable to abide in it. We identify with the body due to habitual error (viparIta dhAraNA), and suffer despite knowing that we are infinite Bliss! 

The practice of meditation is done to remove this notion (jiva-hood notion strengthened in innumerable lifetimes).

Drg-Drshya-Viveka 20

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

Excerpt From Summary

Mind keeps wandering. Where can it go? Anywhere and everywhere! "I", the awareness is present everywhere the mind goes. So the mind can never be away from me. How then, can we recognize the Reality in every object that the mind wanders to?

Any object that we perceive or that we can conceive of has five aspects. The first is its Existence. A book cannot be written by a non-existent author. The book 'is', the author 'is', and its reader, I, also exist. This is-ness indicates the existence aspect of a thing. 

Also the object is 'known' to exist. I 'know' that the book is and I 'know' that I am. Without awareness the existence of a thing cannot be known. This awareness indicates the Consciousness aspect inherent in the object. In this context the knowability of an object is indicated by saying that it enjoys, or has, Consciousness.

The known object is also dear. But we do not feel that every object gives us happiness. Beings like snakes are a source of joy to snake-charmers and snake lovers. We are all a source of joy to someone or the other and hence dear. Each of us is the freatest source of joy to ourselves, therefore, I love myself the most. Everything else is dear only for my own sake. The love objects changes from time to time and sometimes sours into indifference, dislike or hate. Self love is unconditioned by time or place. We are instructed: 'Love thy neighbor as thyself.' but never 'Love thyself,' since self-love is inherent, Self-love is uncaused, homogeneous and unending. This love indicates the Bliss aspect inherent in the object.

Existence-Consciousness-Bliss is the nature of the Self and every object of the world. The reality manifests as is-ness, awareness and dearness in objects. Every object also has a name and form which keeps changing and perishing. The Reality is the only changeless substratum over which the changing world is superimposed. The is-ness, awareness, and dearness of an object belong to the Seer and not the seen. The name and form constitute maya. To one whose attention is only on the names and forms, the underlying Reality remains unknown. He feels that the world is real as perceived by him. 

The five aspects of an object are enumerated to enable us to distinguish between the Real and the unreal and to come to own the Real as our nature. On enquiry, the names ad forms are found to be nothing by the Reality. Hence an object hasa only three aspects: Existence-Consciousness-Bliss. But existence is consciousness and existence-consciousness is bliss. Therefore the one Reality alone remains. The body has a name, form, it is, it is known and it is dear. Who perceives the body? I do. Then I cannot be the body - I must be in the body. I lend is-ness, awareness and dearness to the body, so I must be Existence-Consciousness-Bliss. Hence, I am unconditioned by time and space. I cannot, therefore, be in the body - the body is in me. Yet I am unconditioned by any other object, therefore, there is no body: 'I alone am'. Such is the analysis undertaken to arrive at the Truth.

Drg-Drshya-Viveka - 19

"In this case also by the destruction of the veiling, the distinction of the Reality and the Creation becomes clear. Of the two, the modification exists in the creation, never in the Reality." - Verse 19

Excerpt From Commentary

If there is a Reality to the world apart from it, let it be. Why should one wish to distinguish between the Reality and the world? It is because of man's inborn desire to become immortal. When he identifies with a particular name and form in this changing world, he becomes a mortal being, causing him fear and grief. Being a part of the world, I am tossed around by the vagaries of time, place and circumstances. If I know myself to be different from the world I can remain free from its whims and fancies. 

For every change there must be a changeless substratum. The substratum alone lends existence to the superimposition. The substratum pervades the superimposition, like the colors and forms of the movie constantly change on the screen. The screen pervades the entire projected picture. Thus the Reality of the world is changeless and all-pervading.

In addition, the knower of the changes must be changeless and separate from the changes. Who knows the changes? I know. 'I', the illuminator of the world, am changeless and eternal. The substratum (Reality) and the illuminator (Self) are both changeless existence-consciousness. Hence I am the Reality of the world. I do not exist in time, space or among objects, but they are in me. I am not part of the world, however the world exists because of me. It should be noted that here 'I' is not the limited jiva but the witness-consciousness. This knowledge destroys the veiling. 

When we perceive changes, we should understand that they belong to the world and never to the Self. Once this idea gets firmly rooted in our mind, our anxieties are greatly reduced. 

It is illogical for us to expect conducive situations to remain permanently or unconducive situations to always stay away from us. Krishna says, "These pairs of opposites come and go, forbear them O Arjuna!"

Drg-Drshya-Viveka - 18

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

Excerpt From Commentary

Maya veils the Reality, causing only the names and forms of the world to be perceived. Maya is not some external mysterious power which casts spells. It exists only due to lack of enquiry. For instance, the play of form and color, light and shade on the movie screen are constantly changing. Our attention is focused only on them and not on the unchanging screen. When we see the forms, what we are really seeing is only the screen. Hence while seeing, we see not. This is maya.

We purchase grains of wheat from the market. They are pounded into flour and dough is made from it. It is baked in an oven to form a loaf of bread. A piece of it is served in a plate before us. It becomes a salivary morsel when eaten, then an acidic mass, and finally assimilated into the body as proteins and starch. If the protein in the grains, dough, flour or bread is not me, then how can the proteins which form the body be me?

Iron is hammered into various forms on the anvil, which remains the same. Similarly the Reality is the substratum over which all the changes appear and disappear.

Drg-Drshya-Viveka - 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 (notion of finitude) goes away." - Verse 17

Excerpt From Commentary:

We should first ask the question - who is bound? 

The Self need not and cannot be liberated (since it is ever liberated and Infinite). Also, who would liberate the Self (since other than the Self, everything is non-existent). The gross body and the thoughts of the subtle body by themselves are inert. The inert does not know bondage and liberation. The Self and the non-Self neither need nor seek liberation.

deho na jAnAti sato na janma

dehapramANo'nya udeti madhye

ahamkruti-granthi-vibandha-sookshma

sharIra-cheto-bhava-jIva-nAmA 

(The body does not know. For the Self there is no birth. Between the body and the Self, there arises another entity of the size of the body which is called ego, knot, bondage, subtle body, mind, the one who is born and dies, the jiva. - From Saddarshanam)

The jiva due to its identity with the body is finite and bound. This finitude is superimposed on the Infinite Self. Hence the suffering of man. 

The jiva is finite and bound. On enquiry 'for whom is the bondage?', the jivahood ends. This is liberation or destruction of the veiling. 

The jiva does not remain to say he is liberated since he never did exist. The bondage was imaginary and so also the notion of liberation. The Self is ever free. For example, man thought he had swallowed a needle. He started feeling pin-pricks in his stomach. Medical investigation showed no needle, and yet he would not believe. A smart doctor sympathized with him and agreed to operate. The man underwent a make-believe surgery under anesthesia. A needle was later shown to him and he believed himself to be cured. Similarly when we experience sorrow and bondage, we are told it is due to maya and its effects. When maya is destroyed, we shall be liberated. On realization we come to know that maya never existed. This knowledge dawns only on inquiry - maya cannot stand enquiry. So all efforts should be put forth to conduct this enquiry.

Drg-Drshya-Viveka - 16

"The subtle body in close proximity to the witness and identified with the gross body, due to the influence of the reflection of Consciousness, shines and becomes the empirical embodied Self." - Verse 16

Excerpt From Commentary:

The Seer is the Witness Consciousness and the subtle body, gross body and the objects of the world are the seen. The subtle body alone can reflect Consciousness, hence it is said to be in close proximity to the Self. The reflection of Consciousness does not belong to either the witness or the subtle body. The subtle body identifies with the reflection of Consciousness, giving rise to sentient thought. The sentient thought, in turn, identifies with the gross body and enlivens it. This entity is the Mr. Vyavaharika Jiva, the one who transacts with the world. Without the Witness, nothing would exist. The jiva calls itself the doer and enjoyer, transmigrating from body to body gathering new vasanas and exhausting some old ones. 

Drg-Drshya-Viveka - 15

"The other power (veiling power of maya) veils the distinction between the Seer and the seen within, and the Reality and the creation outside. It is the cause of samsara." - Verse 15

Excerpt From Commentary

The projecting power of maya can project the jiva and the world only when supported by the veiling power. The veiling power does not hide the jiva in its entirety. One knows that one is; only one does not know who one is, so one takes the body to be oneself. On thinking a little, one admits the possibility of a Self other than the body, both real and co-existing. Further enquiry shows that the Self is the Witness Consciousness and that the body is inert. The Self is real and the body an illusion. 

When completely under the influence of the veiling power, man says that the world alone is real as experienced by him. At some stage, it dawns upon him that the world should logically have a cause. If the world exists, God too must exist. He feels both the world and the God are real. When by the guru's grace, he reflects deeper, he understand that the names and forms are a mere superimposition on the Reality.

The illuminator of this world is the Self. The substratum of the world is the Reality. Both are of the nature of Existence-Consciousness-Bliss. The illuminator and the substratum of the world must therefore be the same. The Self is the Reality. This realization destroys the ignorance which veils the TRuth and liberates the individual from samsara.

The changing nature of the inert world in itself is not a problem to us. Our identification with it causes bondage. We call the body as "I" and things related to it as "my". These notions give rise to likes and dislikes which in turn agitate the mind and make us unhappy. 

What should one do to get rid of this notion? Means such as pooja, japa or pranayam help to make the mind pure, subtle and concentrated. When such a mind conducts an enquiry, it realizes the Truth. Continuous enquiry is required because of the weakness of the mind in understanding and abiding in Knowledge.

Drg-Drshya-Viveka - 14

"Creation is the manifestation of names and forms in the Reality which is Existence-Consciousness-Bliss, like foam etc. in the ocean." - Verse 14

Excerpt From Commentary

What is it that we see? We see mountains, rivers, people and other entities. These are all names, each of which indicates a form. Communication would be impossible in the absence of names, so a name depends on the form. What is a form? It must constitute the substance of which it is made. The form depends on the substance. Just like the ocean appears to consist of innumerable waves, bubbles, foam, breakers etc., these are names given to particular forms, even though all forms are made up of the same oceanic water. The names and forms are only superimposed on the water.

What composes the names and forms of this creation? It cannot be another form and name, since the name depends on the form and the form in turn depends on its constituent substratum. The material cause of this creation must be a nameless and formless entity, since names and forms are forever being born and perishing, appearing stationary only for a moment in the present. The world is thus bound by time and space. The cause being formless, it must be unlimited by time and space. Hence, the cause of this world is an Infinite entity. Existence-Consciousness is Infinite.

An effect cannot exist independent of its material cause. For instance, gold ornaments cannot exist without gold. Now we should inquire: what is it without which the world would not exist? That would be its cause. The world cannot exist without Existence. Hence Existence is its cause. Existence is eternal and changeless. Shankaracharya in Taittriya Bhashya defines 'existence' as that about which our thought does not change, and unreality as that about which it changes.

yad-vishayA buddhih na vyamicharati tat sat

yad-vishayA buddhih vyamicharati tad-asat

In perceiving this world, we say mountain is, or the river is. Each perception has the object-thought and the is-thought. The object thought changes but the is-thought remains constant. The objects are unreal and the is-thought is real. But without the principle of Existence, can the existence of the is-thought exist?

Existence being eternal and all-pervading, is consciousness and infinite. Unlimited by time, space and objects, it is all-inclusive and lacks nothing. Vedanta calls this entity brahman. If the truth be nameless, why call it brahman? This is done only to indicate that which is beyond names.

Drg-Drshya-Viveka - 13

"Indeed, maya has two powers of the nature of projecting and veiling. The projecting power creates the world beginning from the subtle body (the experiencer) to the total universe (the experienced)." - Verse 14

Excerpt From Commentary

The Seer and the seen are shown to be of opposite nature by discrimination. The Seer is Existence-Consciousness. The seen is non-existent and inert. How can there possibly be any relation between the two? For instance, no one can marry a barren woman's son since he does not exist. Yet the seen world seems to be inseparably knotted up with the sentient Seer. The cause is said to be maya. It should be noted that maya does not really exist, but us postulated only to account for the experience of the world.

Sri Sankaracharya in Atma Bodha says:

The world is different from the Reality. Other than the Reality, there is nothing. If anything else is experienced, then it is an illusion like the mirage water.

In fact, other than the sand there is nothing in the desert. If water is seen, then it is only an illusion. Illusion is due to ignorance and ignorance is called maya. Maya can seemingly create the most impossible incongruities. 

Maya has two powers: the veiling and the projecting. The former veils the Truth and the latter projects the illusion. For example, a rope is mistaken for a snake. The non-apprehension of the rope is due to the veiling power and the misapprehension of the snake is caused by the projecting power. Similarly, maya veils the Truth and creates the entire world of experiences and the experiences as well. This lone ignorance can create the entire multiplicity of names, forms, colors etc. The projecting power functions only when supported by the veiling power. It is only when the waking world is not known that the dream is projected. 

Vivekachudamani says:

The mind by its own power alone and without any objects, creates an entire world and its experiences in the dream state. Similarly, in the waking state, this world is a projection of the mind alone.

The mind produces a box-office hit or a flop, a comedy of errors or a tragedy, a suspense plot or a medley of confusions. By giving these appearances a reality, we laugh and cry. The projections of the mind cause bondage and agitations, and we adopt various means to quieten these agitations.

The fear caused due to the snake notion of the rope cannot be removed by beating the snake. The sorrow from its bite cannot end by taking medicines. Only when the rope is known, does the snake illusion and the agitations disappear simultaneously.

Ignorance is not an entity in itself which one can possess like a radio. In addition, it cannot be known. If known, it cannot remain ignorance. Just like darkness is not a thing nor can it be seen by a light, ignorance is related to an entity which exists, like ignorance of physics. With the knowledge of the object, ignorance related to it is dispelled. Maya is ignorance of the Self, and Self-knowledge puts an end to maya. Maya cannot be called real since reality cannot be negated. Maya is dispelled by knowledge. Also, it cannot be called non-existent since its effects are experienced. That which cannot be described as existent or non-existent is called an illusion, like the snake which cannot be said to exist in the rope. It cannot be called non-existent since it is experienced - it is only an illusion.

Reality too is indescribable. Is it also an illusion? NO. Both Reality and maya are indescribable yet there is a difference between them.Maya's effect is experienced but its exact status cannot be determined. Reality being the subject can never become an object of experience. Reality exists and yet is indescribable, and maya is indescribable and therefore an illusion. Also, there can be no illusion without a real substratum, and that substratum is called here in Vedanta as Brahman.

Advaita Makaranda says:

Even then, this inexplicable something (maya) appears as long as one lives in the absence of enquiry. It s like the thick mist in the space of consciousness that lasts till the rise of the sun, in the form of enquiry.

The rope which is the substratum of the snake illusion would firmly ascertain that the snakke never did exist. Even a man who sees the rope wonders how a snake can ever be seen there. Similarly, having known oneself to be Infinite Conscisouness, the world ceases to be real.

If I am infinite, why do I experience finitude? In reply, we ask whether this question is asked by one knowing oneself to be infinite or finite? If I know I am infinite the question would not arise. If thinking myself to be finite I ask the question, then the answer is: know yourself to be Infinite. Such inquiry is difficuly for an unprepared and unguided mind. Hence the Gita says:

This maya of mine, made up of the three gunas is difficult to cross over. They who surrender to me alone can cross it. 

The tamas aspect of maya veils the Truth, the rajas projects the illusion, and the sattva helps discriminate between the Real and unreal. The knowledge born of such enquiry takes one across the river of maya. On reaching the other bank, the river is seen to have disappeared.

Drg-Drshya-Viveka - 12

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

Excerpt From Commentary

Within the gross body is the subtle body. It consists of 17 factors. They are 5 sense organs, 5 organs of action, 5 vital airs, the mind and the intellect. The entire assemblage is indicated here by its primary components, the mind and the ego. The gross body is made up of the 5 gross elements and the subtle body of their ungrossified forms. Being thus subtler than the gross body, it is called the subtle body. The 5 elements are inert and so their effects, the gross and subtle bodies are inert. The subtle body, however, has the capacity to reflect Consciousness and so appears sentient.

The individual is said to be born when the subtle body enters the gross body and begins functioning. When it packs up and departs, it is his death. It thereafter goes to another body, depending on its past vasanas (impressions). this process of unpacking, packing up and transfer is known as birth, death and transmigration. The gross body appears sentient when in association with the subtle body; and insentient when it disassociates.

The Self is unborn and immortal (verse 5). It is of the nature of Existence-Consciousness. It lends sentiency to all inert matter. The subtle body too does not die. It continues its journey in another body. Hence, neither should be mourned upon death.

The student raises a doubt: the Seer is of the nature of Pure Existence Consciousness. The ego, the three states it undergoes, the gross and subtle body and the world, being the seen, are inert. Other than Existence, everything is non-existence. Therefore, all that was described from verse 6 onwards is non-existent. The teacher affirms the statement with a smile. 'Then why do I experience the three states?' asks the student. The teacher retorts: 'That is my question to you. The world does not exist, why do you experience it?' The student seeks an explanation and hence the teacher says: 'It is due to maya.'

Drg-Drshya-Viveka - 11

"The thought modifications of the inner equipment having attained an identity with the reflection of Consciousness, in the dream state project impressions, and in the waking state imagine objects outside with the sense organs." - Verse 11

Excerpt From Commentary:

The phenomenon of dreams fascinates man. It is of special importance to a seeker of Truth as it is the best example to understand the falsity of the waking world. 

In the dark theater of slumber we see before us the movie of the dream world. We identify with one of the actors and experience joys and sorrows. The spool of stored memories is lit by the reflection of Consciousness to enliven the entire dream. The power backing, the reflection is the Pure Consciousness without which the entire theater of inert matter would be in darkness. The dream is a projection of our vasanas of previously gathered impressions in the waking state. These impressions may be formed by sense inputs, reading, thinking or imagining. From the immense store of impressions gathered over countless lives, there emerges before us the dream world with a logic, all its own. 

Science shows that the longest dream lasts for a minute and a half. We can experience lifetimes in that short period of time. During the dream, the dream objects and beings appear very real to the dreamer. Only when one awakes, does one realize that it was all one's own mind's projection.

In the waking state the thoughts identify with the reflection of Consciousness and imagine the world of objects and beings as external to the body with its sense organs. The sense faculty is part of the subtle body and functions in the dream state as well. The apertures associated with the sense organs, such as eyes with sight, etc. are located in the gross body. When these start functioning in the waking state there is a continuous sense input through them of the outside world.

In the dream world, each one of us perceives and responds to the world according to our own likes and dislikes. Hence, even in the waking world (Lord's Creation), we live in a world of our own. The man of wisdom, free from likes and dislikes, lives happily in the Lord's Creation.

As the dream world is only a projection of the waking world's impressions, we are not likely to get Self-Knowledge in that state. Hence not wasting a single moment, we should strive to know the Truth.

Drg-Drshya-Viveka - 10

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

Excerpt from the commentary:

Vedanta defines deep sleep as the state in which the ego ceases to function. It is not destroyed but remains dormant. Herein it identifies only with the causal body and disassociated temporarily from the gross and subtle body. Hence all transactions of the body with the world cease. An individual's experience of this s ate on waking is "I did not perceive anything. I slept well." Since it is a thought-free state, none can complain of a bad deep sleep. The bodily movements during deep sleep do not result in merit or sin, since they are egoless actions.

The partial manifestation of the ego is the dream state. The ego identifies only with the subtle body (mind-intellect) but not the gross body. The mind projects the dream and the dream world and the ego identifies with these thoughts. On waking, he realizes that the entire dream was within himself. 

The total manifestation of the ego is the waking state. Here the ego identifies with both the subtle and the gross body and is technically called 'visva' meaning complete. The individual's entire personality manifests itself and he experiences the gross world of objects and beings as being external to his body just like a book in one's hand is not felt to exist within one's body. The ego finds complete satisfaction only when it is able to manifest throughout all the layers of its personality. 

At times we are in states in between sleep, dream, and waking. We can be in a wakeful dream, or a sleepy waking .. in such states the ego only partially identifies with the gross body. 

It should be noted that these states belong only to the ego and not to the immutable Consciousness. To us, however, the waking state appears real and the dream illusory. This discrimination fails us when analyzing our life and its experiences in the different states.

Drg-Drshya-Viveka - 9

"The natural identification between the mutually related (ego and reflection of Consciousness) cannot be annihilated. But the other two (due to karmas and delusion) are eliminated with the exhaustion of karma and with direct knowledge respectively." -- Verse 9

Excerpt From The Commentary

Here, it should be understood that the natural identification goes naturally. No effort can be put forth nor is there a need to exert ourselves to end it. When the Self is realized, this identification drops automatically. It is like the Sun which cannot reflect in an empty bucket. Only when there is water in the bucket, does the reflection automatically come into being.

When the results, for which the body is taken up get exhausted, the identification (of the sentient ego) with that body ceases. The water and the bucket are related as long as the water is in contact with the bucket. When it is poured into another bucket, the relation with previous ends and with the latter commences. Is there no end to this game of birth and death? Exhausting infinite karmas one by one is impossible. Vedanta says that they all end with knowledge.

"O Arjuna, all karmas without exception end in knowledge." - Gita 4.33

The notion of finitude is due to ignorance of the Self, like the non-apprehension of the rope, which causes the misapprehension that it is a snake or a hosepipe. Ignorance can only be removed by knowledge and not be actions, like the knowledge of the rope alone removes the snake notion, and not hitting it with a stick. In order to know the rope, we have to see it with our eyes. As discussed earlier, the means for Self-knowledge is vedanta. When this knowledge is heard (shravana) at the feet of a realized master well versed in the scriptures, reflected upon as taught (manana) and meditated upon (nididhyasana), the seeker comes to experience his own Infinite nature directly. Lack of discrimination has brought us to bondage, and proper inquiry alone will liberate us. All efforts should be put forth to know the Self. 

"It is good if the Reality is known in this life, if not then there is a great loss. The wise see the Self in all beings and having departed, become immortal." - Kenopanishad.

Realization (of the Self) only negates the ego and its identification with the body. Man is thereafter not bound by the body. The body may remain or drop away, just like the pilgrim is not bound by the dog on the wayside. It may or may not follow. This is called jivan-mukti- liberation while living. 

Drg-Drshya-Viveka - 8

"The identification of the ego with the reflection of consciousness, the body, and the witness is of three kinds: natural, born of past actions, and born of ignorance respectively." - Verse 8

Excerpt From Commentary

Sahajam tadatmya - Consciousness is eternal and omnipresent, so its reflection too is potentially ever-present. The ego manifests itself under the influence of this reflection. There is a natural identification of the ego with the reflection, the instant the ego rises. Sunlight cannot help but be reflected in a pool of water. This identification is expressed as the notion of knowership (jnAtA). Knowing is a characteristic of thought and not the Self. For example, to know a pot, a 'pot thought' must take place in the mind. The inert thought cannot illumine itself. Sentiency is the characteristic of the reflection of Consciousness. The 'knower' is born due to a mutual superimposition of characteristics and is experienced as 'I know this'.

"The two: Existence-Consciousness aspect of the Self and the thought of the intellect, having combined due to indiscrimination, there arises the notion 'I know'. 

The Self has no modifications and the intellect has no Consciousness. The individual having thought himself limited, deludes into thinking 'I am the knower', 'I am the perceiver'." - From Atma Bodha

Karmajam tadatmya - To perform actions, man needs a body. To enjoy the results too, he needs a body. Results fructify at different times and they cannot be experienced by the same body always. The present body too is the result of the actions performed in the past. The ego identifies with this body and says 'I am a man/woman'. This identification is due to past actions. The ego is neither a man nor a woman. The body is only a mass of inert matter yet I think that the body is alive. The sentiency of the sentient ego is superimposed on the body, and the shape or color of the body on the ego.

Bhranti-janyam-tadatmya - Man considers himself to be a finite being. A feeling of incompleteness within creates a desire to become complete and perfect. Thinking that 'x' will make him complete, he desires objects. Desires creates agitations in the mind which prompt him to act in order to quieten the agitations. Actions yield results which when experienced create impressions (vasanas). Vasanas again create desires, agitations, actions, results. Thus man falls into a vicious circle of birth and death, all because of the notion that he is finite. Ignorance of our true Nature gives rise to this fundamental error. The Self is Infinite, Consciousness-Existence-Bliss. The ego is finite, inert and changing. The mutual superimposition of characteristics is due to non-apprehension of the Self. This delusion is the root cause of bondage.

Drg-Drshya-Viveka - 7

"It is considered by the wise that the identity of the reflection (of consciousness) and the ego is like that of the red hot iron ball. That (identified) ego (in turn) due to identification (with the body) enlivens the body." - Verse 7

Excerpt From Commentary 

An iron ball is circular in shape, heavy in weight, black in color and cold to touch. Fire is formless, weightless, bright in color and hot to touch. When an iron ball is heated for a long time, fire envelops it so completely that we no lover perceive two different entities, but only a red hot fire ball. The ball now has the shape and weight of iron and the color and touch of the fire. Fire can never have weight, nor iron heat, but their characteristics seem to have become inseparably united. This mutual superimposition of characteristics is called 'anyonya dharma adhyasa'. Such a fire ball can, in turn, give heat to objects which come in contact with it.

The reflection of Consciousness is different from the ego. The reflection of Consciousness is sentient and unchanging. The 'I' notion is inert and changing. The ego rises with every thought. The identification of the ego with the reflection of Consciousness is known as the sentient ego or the jiva. 

The sentient ego or jiva identifies with the gross body and enlivens it. Here too, there is a mutual superimposition of characteristics. The body is inert and made up of minerals. When the sentient ego and the body identify with each other, the erroneous notion of 'I am the sentient body' is born. This notion is not taken as a transactional convenience but a reality. This is the cause of disaster for people all around the globe. In making this fundamental mistake, I take all the suffering of the body and its relationships onto myself.

Drg-Drshya-Viveka 6

"The intellect (thoughts) appears conscious on account of the reflection of consciousness in it. The intellect (thoughts) is of two kinds. One is the ego and the other, the inner instrument (mind, intellect, memory)." - Verse 6

Excerpt From The Commentary

The sunlight pervades all objects equally on the earth's surface. Yet amongst the elements, water reflects light, not a mound of earth. The water, mirror and diamond are endowed with the capacity to reflect light, unlike the mound of earth, mud pot and coal. The difference is in the objects and not in the light that falls on them. 

The Self is of the nature of Existence-Consciousness. All objects are known to exist because of this alone. The objects, however, differ in their subtlety.

The nature of the reflection depends upon the state of water in the bucket. If the water is clean and steady, the reflection is bright and clear. If the water is impure and unsteady, the reflection is hazy and distorted. Similarly, a calm and pure mind reflects the Self brilliantly. Such a sattwik mind is capable of understanding subtle matters and knowing the Truth. A rajasik mind is agitated and distracted by desires. It is difficult for such a mind to grasp knowledge or retain it. Such a mind is incapable of consistent thinking. It is always tense and fatigued. A tamasik mind is dull. It is impossible for such a mind to understand vedanta.

"Even though the Self is all-pervading, it does not manifest everywhere. It manifests in the pure intellect (buddhi) alone, like a reflection in a clean surface." - Atma Bodha

The mind-reflecting consciousness is of two kinds. The ahamkara-ego and the antahkarana - the inner equipment. Here the ego does not mean pride, but refers to the "I" notion. The inner equipment has three types of thoughts - the mind, intellect and the faculty of memory. 

Thoughts in a state of volition or doubt are called the mind. 

The thought of decision is the intellect.  A trained intellect can judge and decide quickly. Based on remembered experiences of the past, the intellect decides. 

Different thoughts rise in the inner equipment. The ego identifies with them and we say, 'I doubt', 'I decide', or 'I remember'. The ego owns the thoughts and attributes them to the Self. When the mind is bad, we say 'I am a sinner'. When the mind is good, we say 'I am good'. The Self is neither a sinner nor a saint. It does not get sullied by the vulgarities nor divinized by the purity of the mind. It remains ever immaculate.

Drg-Drshya-Viveka - 5

"This consciousness does not rise (unborn) and does not set (immortal). It does not increase or decay (immutable). It shines of Itself and It illumines others without any aid." - Verse 5

Excerpt From Commentary:

A pot is non-existent before it is made. This non-existence is beginningless and ends when the pot is made (born). When the pot is broken (dead), it becomes non-existent once again. Its non-existence is endless. The beginning of posterior non-existence is the death of the pot.

Now we enquire, 'Who illumines the birth and death of the pot?' The pot cannot illumine its own birth and death because it is inert and nothing can experience its own absence. Therefore, I, the conscious entity, must witness its birth and death. I must illumine its prior non-existence, existence, and its posterior non-existence. 

Let us suppose that consciousness too is born and dies like a pot. The IT must be non-existent before and after Its birth and death respectively. Who then would know of Its absence? Consciousness cannot know Its own absence. If I, the Self, know of Its non-existence then is my knowing with or without consciousnes? One cannot know anything without consciousness. If I know of the non-existence of consciousness with consciousness, then consciousness already exists. The non-existence of consciousness cannot be proved and hence consciousness is unborn and imperishable.

The Self is, was and will be. There was never a time when It was not in existence. There will never be a time when It will not exist. It exists in all the three periods of time - past, present and future. It is of the nature of Pure Existence. Since it is unborn, it is not subjected to the modifications that all objects undergo in time such as growth and decay. 

There must be a changeless substratum for any change to occur. Like the river which flows over an unchanging bed, the Self is the unchanging substratum that witnesses all the changes.

The witness 'I' is self-shining and illumines others without any aid. There is no requirement nor presence of any other consciousness to illumine it. It is of the nature of consciousness. All objects gain sentiency in Its light. The inert object is that which cannot illumine either itself or anything else but depends on consciousness for its existence. The moon shines by the reflected light of the sun. The sun too shines because our eyes perceive it. The mind illumines the eyes and the mind in turn is illumined by the Self. 

"It shines and all else shines because of It. In Its light alone, all this shines." - Kathopanishad

The witness 'I' is of the nature of existence, consciousness. The mind and body are inert, gaining sentiency when associated with consciousness. The Self is unlimited by time and space. Being eternal and all-pervading, it is always in association with all inert objects, making them appear sentient. This appearance is not reality. 

................

From Drg-Drshya-Viveka

Drg-Drshya-Viveka - 4

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

Excerpt From Commentary:

The thoughts may be of different degrees of intensity. For instance, desire may be just a wish, a need, a longing, a panting hunger, or an overwhelming obsession. All dramas on the stage of life are a complicated intermingling of different thoughts. These are all witnessed by the same Consciousness. The seen is limited, changing, inert, perishable and sorrow-giving. The Seer is free from the nature of the seen. I am the Infinite, Immutable, Eternal Consciousness, and of the nature of Bliss.

Svetasvatara Upanishad says, "Just as it is impossible to roll up space like a piece of leather, it is impossible for man to end sorrows without knowing the Consciousness or Self."