Sunday, March 3, 2013

DRG DRSYA VIVIKA



(42.1) Perceiver of the changes of the mind must be a unity higher than the mind. Change
involves the nonexistence of that thing before. And you have never seen the
non-existence of your self or consciousness. And therefore it is always existent. What is it
that is changing in me? What is it that is constant and unchanging which sees all the
changes? You can say nothing about it, the seer. What are the things seen in the internal
seer? None. Everything that comes and goes is drsyam. The consciousness which
perceives all these changes unites that which is changing. If consciousness itself changes
it becomes an object and it is no more the seer.

(42.2) Strictly speaking, as the subtle body is not an organized astral body during life, it
is nothing but the idea of the physical body existing in the mind. Egoism is also an idea
like subtle body.

(42.3) The world comes out of the Universal Self and relapses back into it. The Scotch
metaphysician Hume declared that nothing exists—nothing material or mental existed.
However, he was wrong because nothing really disappears totally, because it is refunded
back, into something else. Hence the word entity in this sloka, which means "that which
exists." Existence, Reality, Bliss are the only three characteristics by means of which we
can think of the Universal Self. Otherwise, it has to be described by means of
negatives--not this, not this.

(42.4) The food that you eat produces hair and teeth on you. Yet you do not eat hair and
teeth in food, even for flesh-eaters. Hence the same substance appears to change entirely,
but that cannot really be; your hair is really what you ate, your teeth are rice. The change
is therefore not one of substance, but of form and name. This is what is meant by saying
the universe consists of a single substance manifesting under myriad names and forms.
(42.5) Maya-tendency has two aspects. One to prevent you seeing the truth of things as
they are--the veiling aspect; the other to create constant changes--the projecting or
creating aspect.

(42.6) (a)In every visible object there is existence bliss and consciousness. As soon as
you think of the pleasure you derive from seeing a tree, you are participating in the
universal bliss. So, it is good to begin Yoga by concentrating on objects which are
pleasing. Reflect upon them as sources not only of bliss, but also of consciousness and
existence. The phrase "within the heart" simply means abstract ideas or abstract qualities.
(b) After you are convinced that Drg is different from Drsyam that the seen is ever
changing and unreal whereas the Atman is untouched and unaffected, you should then
practice as constantly and as often as you can this line of thinking and reflection. Do not
think of the body as a permanent entity. Do not allow the mind to wander away from this
line; when you grasp the idea that Brahman alone is, make it the continuous subject of
your meditation at every moment of the day if possible. By such practice, which is called
'yoga' here but which is infinitely superior to what is generally known as yoga, you will
get rid of the attachment to the body, and moreover you get true samadhi, not Patanjali's
samadhi where you see nothing and realize nothing. This is described on page X of the
introduction, and also in verse 30. In this superior samadhi, wherever you look, whatever
object you see, will appear as Brahman. You will face and move in the world, but will
automatically inquire into it and reduce it all to the oneness of Brahman. This is the
Vedantic samadhi, where all the multiplicity is converted into unity, not the unity of
yogic trance, which is mere emptiness and useless, but the perception of one Being,
Brahman, in every object and creature.

Wherever the mind goes, whatever object you see, whatever thought you hold,
you will know that in essence it is all one and the same thing. You will go to the very root
of the matter and discover it to be mind, and mind to be Brahman. The body may remain
as an object, whose continuously changing nature you know and remember whereas the
Atman will be for you the ever-stable; therefore there is nothing to be given up. You will
see Brahman without a second thing. You will understand that as in dream your own
mind appears as the various scenes you behold. So your own nature, Brahman, is appearing
before you as all this world. This is the superior meaning of Samadhi, a meaning
which is unknown to the yogis.

(42.7) When you are convinced that the Universal Reality is in everything, then each time
the mind is directed towards any object you can have Samadhi, that is, perfect steadiness
of mind. To whatever object mind is directed, there is always Brahmagnana, unbrokenly.
(42.8) The witness identifies itself with the waking 'I' who regards dream world as unreal:
then with the dream ego, who regards it as real. In deep sleep only is the Witness alone
with no ego. Control of latent desire equals discipline. Both means of mental training lead
to the control of mind; and after that control is reached Gnana dawns. There is control by
brute force; control by gradual process, by degrees, or by the application of Gnan. Only
by Gnan is it possible to control the mind permanently. First study nature of the body
(object). Science teaches everything outside is illusory, changing. Inside: Thoughts come
and go, so change again. Thus mind finding no interest in objects, perceives the
inscrutableness of the one substance called the Drg. If there is a permanent God, it must
be the Self. Hence Upanishad says, "Atman is Brahman." If the mind cannot think, how
can you have any drsyam? If you want to make the mind inactive think what becomes of
form, color and smell of the faded flower. Illusion equals Maya, equals it existed, it
ceased to exist. What (where?) did it go---We do not know.

(42.9) The Witness does not see the other individual even if he does see the body and
mind functioning.

(42.10) The word "bliss" here and in all other Hindu scriptures does not mean emotional
ecstasy. It means exalted peace. Emotional ecstasy disappears in Nirvikalpa. It could not
possibly continue into that state. The bliss is held before novices like a bait, like other
fruits of Yoga, but it is only to get them away from worldly attractions and to emphasize
that the world is but an idea.

(42.11) Just as dream persons disappear back into the mind whence they originated so
even the Sat Chit Ananda qualities disappear back into their witness when the final stage
of inquiry is reached. Therefore you are asked to think of the substratum by getting rid of
the form which is obstructing your vision at the moment, which is obsessing your mind
so that you cannot see that thing which is remaining the same in spite of all its changes of
form. The characteristic of drsyam is to change; of the drg, not to change. This distinction
must be firmly kept in view.

SUMMARY OF VERSES: 1. to 30: DRG DRSYA VIVEKA

(42.12) Vedantic inquiry: 1st stage. Inquire into nature of physical body. Find its
separateness as false idea. 2nd stage: Inquire into universe and find whole world,
including body as an idea, then analyses of seer and seen, ask what is meant by "I am
conscious,” and ask what is aware? All this is constant thought of that 'I'. What is this 'I’.
When you concentrate on it, you will find that this 'I' is also a drsyam, a seen, a thought.
The ego is only an idea. You cannot ask the question who is aware of the ‘I’-thought
because that will reintroduce a second ‘I’ thought. That which knows the ego is an idea is
called Atman. That which is aware of all thinking is called Atman.

(42.13) You will exist even when you realize the Formless, but your existence will be
that of the Witness. You will be detached, not non-existent
http://www.wisdomsgoldenrod.org/publications/iyer/iyerbook.pdf

V. Subrahmanya Iyer
Dharma Post at
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