dwai Posted January 30, 2018 https://www.arshabodha.org/adiShankara/DrigDrishya-9.pdf Ā Quote Ändhya-mÄndya-patutveshu netra-dharmeshu caikadhÄ sankalpayen manah shrotra tvag-Ädau yojyatÄm idam Ā Blindness, dullness & sharpness,Ā which are qualities of the eye the mind cognizes, being one.Ā This also applies to hearing, touch, etc. Ā nÄ«la-pÄ«ta-sthÅ«la-sÅ«kshma hrasva-dÄ«rghÄdi-bhedatah nÄnÄ-vidhÄni rÅ«pÄni pashyel locanam ekadhÄ Ā Blue & yellow, gross & subtle,Ā short & long, etc. Due to such differences,Ā many kinds of forms exist. The eye seeing (them) is but one. Ā nodeti nÄstam ety eshÄ na vriddhim yÄti na kshayam svayam vibhÄty athÄnanyÄni bhÄsayet sÄdhanam vinÄ Ā This (consciousness) does not arise or disappear,Ā nor does it increase or decrease. It shines on its own. Other objectsĀ it reveals without any other means. Ā kÄmah sankalpa-sandehau shraddhÄ āshraddhe dhritÄ«tare hrÄ«r dhÄ«r bhÄ«r ityevam ÄdÄ«n bhÄsayaty ekadhÄ citih Ā Desire, certainty & doubt,Ā belief & disbelief, firmness & its opposite, modesty, intelligence, fear, etc. ā one consciousness reveals. Ā cicchÄyÄ āveshato budau bhÄnam dhÄ«s tu dvidhÄ sthitÄ ekÄhankritir anyÄ syÄd antah-karana-rÅ«pinÄ« Ā Manifest in the mind, consciousness shines being reflected. Mind is two-fold: one aspect is ahankara ā ego, the other is antahkarana ā mind. Ā chÄyÄhankÄrayor aikyam taptÄyah pindavan matam ad- ahankÄra-tÄdÄtmyÄd dehash cetanatÄm agÄt Ā Identification of ego with reflected consciousness is like a glowing hot iron ball. Due to identification of the ego with that (reflection) the body gains sentiency. Ā Ā sambandhinoh sator nÄsti nivrittih sahajasya tu karma-kshayÄt prabodhÄc ca nivartete kramÄd ubhe Ā For the relationship (of ego & reflected consciousness) which is natural, there can be no destruction. By exhausting karma or by knowledge (identification) with both (body & witness) is destroyed. Ā ahankÄrasya tÄdÄtmyam cicchÄyÄ-deha-sÄkshibhih sahajam karmajam bhrÄnti- janyam ca trividham kramÄt Ā Identification of the ego with (1)reflected consciousness, (2)body, and (3)witness is (1)natural, (2)due to karma, and (3)due to ignorance ā each of these three respectively. Ā antah-karana-vrittish ca citic-cachÄyaikyam ÄgatÄ vÄsanÄh kalpayet svapne bodhe ākshair vishayÄn bahih Ā Mental activities which are non-separate from reflected consciousness project thoughts while dreaming and external objects of perception while awake. Ā ahankÄra-laye suptau bhaved deho āpy acetanah ahankÄra-vikÄsÄrdhah svapnah sarvastu jÄgarah Ā In deep sleep, ego disappears and the body becomes insentient. In dream, the ego is half-manifest. In waking, it is fully manifest. Ā shakti-dvayamĀ hi mÄyÄyÄ vikshep-Ävritti-rÅ«pakam vikshepa-shaktir lingÄdi brahmÄndÄntam jagat srijet Ā Maya has two powers: projecting and veiling The power of projection creates the world ā from subtle body to the universe. Ā mano āhankrity upÄdÄnam lingam ekam jadÄtmakam avasthÄ-trayam anveti jÄyate mriyate tathÄ Ā The source of mind and ego is the subtle body, one and insentient. It is present in all three states of experience. Also, it is born and it dies. Ā antar drig-drishyayor bhedam bahish ca brahma-sargayoh Ävrinoty aparÄ shaktih sÄ samsÄrasya kÄranam Ā The inner difference between observer and observed and the external (difference) between brahman and world ā the other power conceals (these differences). That (power) is the cause for worldly life. Ā srishtir nÄma brahma-rÅ«pe sac-cid-Änanda-vastuni abdhau phenÄdivat sarva- nÄma-rÅ«pa-prasÄranÄ Ā The world is a manifestation of brahman in limitless, unchanging consciousness. Like foam and bubbles in the ocean, names and forms become manifest. Ā asya jÄ«vatvam ÄropÄt sÄkshiny apy avabhÄsate Ävritau tu vinashtÄyÄm bhede bhÄte āpayÄti tat Ā For that (person), due to superimpostion, individuality appears in witness consciousness. When the veiling power is destroyed, the difference becomes apparent and that disappears. Ā sÄkshinah purato bhÄti lingam dehena samyutam citi-cchÄyÄ-samÄveshÄj jÄ«vah syÄd vyÄvahÄrikah Ā In the presence of witness consciousness subtle body united with a physical body becomes sentient due to reflected consciousness. Such is the empirical person. Ā atrÄpy Ävriti-nÄshena vibhÄti brahma-sargayoh bhedas tayor vikÄrah syÄt sarge na brahmani kvacit Ā But when the veiling power is destroyed, the difference between brahman and world becomes clear. (Therefore) modification belongs to the world and not to brahman. Ā tathÄ sarga-brahmanosh ca bhedam Ävritya tishthati yÄ shaktis tad-vashÄd brahma vikritatvena bhÄsate Ā Similarly, for brahman and world, the difference is concealed due to the veiling power. (Therefore) brahman appears to have undergone modification. Ā kha-vÄyv-agni-jalorvÄ«shu deva-tiryan-narÄdishu abhinnÄh sac-cid-ÄnandÄh bhidyate rÅ«pa-nÄmanÄ« Ā In space, air, fire, water & earth, and in gods, animals & people, existence, knownness and attractiveness are the same. Names and forms differentiate them. Ā Ā Ā Ā 1 Share this post Link to post Share on other sites
