Drig Drishya Viveka

Drg-Drsya-Viveka is a foundational inquiry into the distinction between the Seer (drg) and the Seen (drsya). The exact author and date of composition remain uncertain. The text is variously attributed to Adi Sankaracharya, Vidyaranya (the author of the celebrated Panchadasi), or Bharati Tirtha, who was the guru of Vidyaranya and the 11th pontiff of the Sringeri Math from 1328 A.D. to 1380 A.D. The Sringeri Math was founded by Adi Sankaracharya, establishing an unbroken lineage of pontiffs originating with him.

Comprising 46 slokas, Drg-Drsya-Viveka holds a position of immense importance in Advaita literature. Notably, sixteen of its verses (verses 13 through 31, excluding 14, 21, and 28) also appear in the Sarasvati-Rahasyopanishad, indicating that the Upanishad likely incorporated them from this text. Regardless of authorship controversies, the work remains invaluable, systematically covering a vast expanse of non-dual Vedantic philosophy clearly and logically.

Transliteration

In this text, the verses (slokas) are shown in blue, followed by transliteration, which is based on iTrans encoding. There are three systems of encoding available for the transliteration of Sanskrit. They are IAST, Harvard-Kyoto, and iTRaNS. IAST is the oldest system and was widely used by Western scholars. This system requires special keyboard characters and hence is very slow to type. iTRaNS is more intuitive, but both iTRaNS and Harvard-Kyoto require capital letters to represent long vowels. The resulting output will be in camel case and rather ugly to view. Because some letters such as क, च, ट, त, and प each have three more forms, there will be some confusion in pronouncing them correctly. The transliteration will also take some time and effort to learn. Therefore, it is better to learn the Devanagari script.

But the Devanagari script used here can be learned in less than a week. There will be no confusion regarding the correct pronunciation. There are many resources on the internet that teach the Devanagari writing system. Besides Prakrit, Hindi, Marathi, and Nepali also use the Devanagari script. Native speakers of these languages will also be able to help. But make sure that you learn the correct pronunciation from the start.

All verses are given with sandhi split for easy understanding. ‘MEANING of words’ are given in the order in which the words appear in the verse. The Sanskrit words in the ‘MEANING of words’ do not have transliteration. One can get transliteration by following the word order in the verse.

Anvaya

In Sanskrit Slokas, the word order may be jumbled to satisfy the metrical rules applicable to the verses. 'Anvaya' givs the logical order words. This will make it easier to follow the MEANING. It wiill also help the students of Sanskrit.

॥ दृग्दृश्यविवेकः अथवा वाक्यसुधा ॥

Drg Drk viveka or Vakya Suddaa.

भारती तीर्थ स्वामिना विरचितः

Written by Bhararati Tirta Swami.

VERSE 1.

रूपं दृश्यं लोचनं दृक् तत् दृश्यं दृक् तु मानसम् ।

दृश्याः धीवृत्तयः साक्षी दृक् एव न तु दृश्यते ॥ १॥

Transliteration

rUpaM dRRishyaM lochanaM dRRik taddRRishyaM dRRik tu manasam |
dRRishyaH dhivRRittayaH sakShi dRRig eva na tu dRRishyate ॥ 1॥

MEANING OF WORDS

रूपं - form; दृश्यं - is percieved; लोचनं - eye; दृक् - perceiver; तत् - that; दृश्यं - perceived; दृक् -perceiver; तु - but; मानसम् - mind; दृश्याः - are perceived; धी - the mind; वृत्तयः - modifications; साक्षी - witness; दृक् - perceiver; एव - only; न - not; तु - but; दृश्यते -perceived.

MEANING.

1. The world we see by the eye is drisya (object - seen); the eye which sees it is drik (subject - seer). But the eye, being perceived by the mind, is drisya (object), and the mind which sees it is drik (subject). The mind, with its thoughts perceived by the Self, is drisya (object), and the Self is drik (subject). The Self cannot be drisya (object), not being perceived by anything else.

Anvaya:

रूपं दृश्यं लोचनं दृक् तत् दृश्यं मानसम् दृक् धीवृत्तयः दृश्याः साक्षी दृक् एव तु न दृश्यते ।

Note:

The form includes all objects that can be perceived by the sense organs. The eye includes all sense organs: the eyes, nose, ears, skin, and tongue. The mind receives input from the 5 sense organs and interprets what is perceived. Chitta is termed as the mind stuff or mental substance. The subconscious mind is termed 'Chitta' in Vedanta. It is the base. From it proceed the three Vrittis (modifications), viz., Manas, Buddhi, and Ahamkara. Buddhi is the decision-making intellect, and Ahamkara is egoism. The Self (I, or atma) is the perceiver of the mind. It is the ultimate seer, the witness of everything happening. The Atma (I) is consciousness. It is never absent. To be a witness to what is happening in this room, I have to be here all the time. If I am absent for a short while, I will not know who came in or went out of the room in my absence. Similarly, consciousness must exist continuously without interruption. During deep sleep, the mind is switched off, and therefore the five senses do not perceive anything. But consciousness is never switched off.

Verse 2.

नील पीत स्थूल सूक्ष्म ह्रस्व दीर्घ आदि भेदतः ।

न अनाविधानि रूपाणि पश्येत् लोचनम् एकधा ॥ २॥

Transliteration.

nila pita sthUla sUkShma hrasva dirghadi bhedataH | 
na anavidhani rUpaNi pashyet lochanam ekadha ॥ 2॥

MEANING OF WORDS.

नील - blue; पीत - yellow; स्थूल - gross; सूक्ष्म - subtle; ह्रस्व - short; दीर्घ - long; आदि - etc.; भेदतः - distinctions; नानाविधानि - various; रूपाणि - forms; पश्येत् - perceives; लोचनम् - eye; एकधा - is one.

MEANING.

2. The forms perceived are various, blue and yellow, gross and subtle, tall and short, and so on; but the eye that sees them remains one and the same.

Anvaya:

नील पीत स्थूल सूक्ष्म ह्रस्व दीर्घ आदि भेदतः नानाविधानि रूपाणि लोचनम् एकधा पश्येत् ।

Note: The perceiver (eye) is changeless, but it sees objects that vary. Similarly, consciousness is changeless, but it perceives all changes.

VERSE 3.

आन्ध्य मान्द्य पटुत्वेषु नेत्रधर्मेषु च एकधा ।

सङ्कल्पयेत् मनः श्रोत्र त्वग् आदौ योज्यताम् इदम् ॥ ३॥

Transliteration.

andhya mandya paTutveShu netradharmeShu ca ekadha |
sa~Nkalpayet manaH shrotra tvag adau yojyatam idam ॥ 3॥

MEANING OF WORDS.

आन्ध्य - blindness; मान्द्य - dullness; पटुत्वेषु ( पटुत्व) - sharpness; नेत्र – eye; धर्मेषु - nature of (the eye); च - and; एकधा - as one; सङ्कल्पयेत् - perceives; मनः - mind; श्रोत्र - ears; त्वग् - skin; आदौ - etc.; योज्यताम् – applies (योज्य - On something the mind is to be fixed or concentrated.); इदम् - this.

MEANING.

3. Because the mind is one, it perceives the varying attributes of the eye—such as blindness, dullness, or sharpness. This logic applies equally to what is experienced through the other sense organs, including the ears and skin

Anvaya:

आन्ध्य मान्द्य पटुत्वेषु नेत्रधर्मेषु मनः एकधा सङ्कल्पयेत् इदम् श्रोत्र त्वग् आदौ च योज्यताम् ।

Note: The eye perceives different forms. But the eye itself is subject to changes such as blindness and dullness. The mind perceives the eye and knows the changes because of its unity. The mind perceives other sense organs also in this manner.

VERSE 4.

कामः सङ्कल्प सन्देहौ श्रद्धा अश्रद्धे धृति इतरे ।

ह्रीः धीः भीः इत्येवमादीन् भासयेत् एकधा चितिः ॥ ४॥

Transliteration.

kamaH sa~Nkalpa sandehau shraddha ashraddhe dhRRiti itare |
hriH dhiH bhiH ityevamadin bhasayet ekadha citiH ॥ 4॥

MEANING OF WORDS.

कामः - desire; सङ्कल्प - determination; सन्देहौ - doubt; श्रद्धा - faith; अश्रद्धे - want of faith; धृति - steadfastness; इतरे - and the opposite; ह्रीः - modesty; धीः - understanding; भीः - fear; इत्येवमादीन् - and such others; भासयेत् - illumines; एकधा - is one; चितिः - consciousness.

MEANING.

4. Consciousness illumines such other mental states as desire, determination and doubt, belief and non-belief, steadfastness, and its opposite, modesty, understanding, fear, and others because Consciousness is one.

Anvaya:

चितिः कामः सङ्कल्प सन्देहौ श्रद्धा अश्रद्धे धृति इतरे ह्रीः धीः भीः इत्येवमादीन् एकधा भासयेत् ।

Note:

The various characteristics of the mind, such as desire, determination, doubt, faith, want of faith, courage, want of courage, fear, shyness, discrimination, good and bad, are all perceived by the Self singly.

Desire is for sensual pleasure; determination (of the nature of objects) is the direct perception of sense organs. Faith (श्रद्धा) is the firm belief in the Guru and scriptures. Unwavering faith (śraddhā) is essential for a seeker (mumukṣu) to achieve liberation. Steadfastness is mental power that drives a person to work for his goal even under trying or adverse circumstances. Such others (इत्येवमादीन्) are defined in aitareya Upanishad (3.2) as: That which is the heart, the mind, is consciousness, perception, discrimination, intelligence, mental brilliance, vision, determination, thought power, thoughtfulness, impulse, memory, decision, goal, life, desire, control are different names of intelligence only.

VERSE 5.

न उदेति न अआस्तम् एति एषा न वृद्धिं याति न क्षयम् ।

स्वयं विभाति अथ अन्यानि भासयेत् साधनं विना ॥ ५॥

Transliteration.

na udeti na aastam eti eSha na vRRiddhiM yati na kShayam |
svayaM vibhati atha anyani bhasayet sadhanaM vina ॥ 5॥

MEANING OF WORDS.

न उदेति - does not rise; न अस्तम् एति - does not set; एषा - this (consciousness); न - not; वृद्धिं - increase; याति - undergo; न - not; क्षयम् - decay; स्वयं - of itself; विभाति - shines; अथ - on the other hand; अन्यानि - others; भासयेत् - illumines; साधनं - instrument, means; विना - without.

MEANING.

This consciousness neither rises nor sets, neither increases nor decays. It shines of its own luminosity. It illumines everything else without the need for aid from other sources.

Anvaya:

एषा न उदेति, न अस्तम् एति, न वृद्धिं याति, क्षयम् न (याति) स्वयं, विभाति अथ विना साधनं अन्यानि भासयेत् |

Note:

Consciousness is the eternal witness of all the actions and changes of the Jiva, the individual being. This Consciousness is also referred to as the ‘witness’, Saakshi, Self, Atman, and ‘I am’.

Every perceived entity has six characteristics: birth, existence, growth, change, decay, and destruction (जन्म, आस्तित्व, वृद्धि, विपरिणम, अपक्षय, नाश). Mind undergoes all these modifications, and it is perceived by changeless Consciousness. By negating birth and decay, all other characteristics are also negated.

‘Rise’ means birth or coming into existence. ‘Set’ means coming to an end or becoming non-existent. All perceived objects, including the empirical ego, were not existent but later came into being, and consciousness is the witness of coming into being and then becoming existent. The human body also comes into being and then becomes non-existent.

VERSE 6.

चिच्छाया आवेशत्ः बुद्धौ भानं धी तु द्विधा स्थिता ।

एका अहङ्कृतिः अन्या स्यात् अन्तःकरण रूपिणी ॥ ६॥

Transliteration.

cichChaya aveshatH buddhau bhanaM dhi tu dvidha sthita |
ka aha~NkRRitiH anya syat antaHkaraNa rUpiNi ॥ 6॥

MEANING OF WORDS.

चिच्छाया - reflection (of the consciousness); आवेशत्ः - on account of entering (आवेश – entrance); बुद्धौ - buddhi(intelligence); भानं - appearance (of specific knowledge); धी - intelligence; तु - and; द्विधा - of two kinds; स्थिता - is; एका - one; अहङ्कृतिः - egoity; अन्या - other; स्यात् - is; अन्तःकरण - mind; रूपिणी - nature of.

MEANING.

6. Buddhi (intelligence) appears luminous because of the reflection of Consciousness in it. Buddhi is of two kinds. One is called egoity, and the other is mind.

Anvaya:

बुद्धौ चिच्छाया आवेशत्ः भानं भवथि धी तु द्विधा स्थिता । एका अहङ्कृतिः स्यात् अन्या अन्तःकरण रूपिणी ।

Note: The conscious Self is self-luminous, but the mind (अन्तःकरण) is not.  The mind is inherently insentient (जड), appearing conscious only because it borrows its light from the Self, like the moon from the sun.Self (atman) appears as buddhi (बुद्धि) when associated with the mind (अन्तःकरण).

Buddhi (बुद्धि) or intelligence (धी) is an internal organ that is subject to various modifications. One of the modifications gives it egoity (अहङ्कृतिः). Another modification is memory, which enables the perception of external objects. Buddhi by itself is insentient (जड), but it appears as a means of perception because of the reflection of consciousness in it. 

 Buddhi undergoes two modifications when consciousness is reflected in it. They are the ego and the mind. The ego implies the subject (अहङ्कार) as well as the inner organ, the mind (अन्तःकरण). The inner organ performs different functions. When the inner organ exercises its will or doubt, it is called मनस्. When it performs a decision-making function, it is called buddhi (बुद्धि). When it acts as a faculty of memory, it is known as citta (चित्त).

VERSE 7.

छाया अहङ्कारयोः ऐक्यं तप्त आयः पिण्डवत् मतम् ।

तत् अहङ्कार तादात्म्यात् देह च्चेतनताम् अगात् ॥ ७॥

Transliteration.

Chaya aha~NkarayoH aikyaM tapta ayaH piNDavt matam |
tat aha~Nkara tadatmyat deha chcetanatam agat ॥ 7॥

MEANING OF WORDS.

छाया - reflection; अहङ्कारयोः - egoism; ऐक्यं - identity; तप्त आयः पिण्डवत् - like the identity of heat(fire) and the heated iron ball (तप्त – heated, burnt; आयः – iron; पिण्ड – ball); मतम् - opinion (of the wise); तत् - that; अहङ्कार - egoism; तादात्म्यात् - owing to the identification; देह - body; च्चेतनताम् - consciousness; अगात् - has attained.

MEANING.

It is the opinion of the wise that the identity of the reflection of consciousness and of ego is like the inseparable identity of the fire(heat) and the hot iron ball. The body passes for a conscious entity after identifying itself with the ego (which has identified itself with the reflection of consciousness).

Anvaya:

छाया अहङ्कारयोः ऐक्यं तप्त आयः पिण्डवत् मतम् तत् अहङ्कार तादात्म्यात् देह च्चेतनताम् अगात् ।

Note:

We experience the world with the reflected consciousness.

Buddhi, as the sum total of the inner organs, in contact with the reflected consciousness, has two aspects. One is called egoity, and the other is mind. This contact of the buddhi with the reflected consciousness is like the identity of a red-hot iron ball with fire. Hence, the gross body passes for a conscious entity.

The intrinsic nature of fire is both heat and light. When an iron ball is heated, it glows and is hot. The fire and the iron ball are intimately connected. You cannot separate the iron and the fire from the iron ball. The properties of the fire are superimposed on the iron ball. Likewise, the mind and the reflected consciousness are intimately and inseparably connected.

The reflection of consciousness which identifies itself with the insentient ego is called jiva, or the individual embodied being. Consciousness imparts sentience to all objects, from egoism to the gross body. The body includes the sense organs that are in it.

In deep sleep, the mind is suspended, and the body does not get sentience from the mind. In the first sloka, it was explained that the mind and the eyes are seers of objects of perception. But they both are insentient. This sloka explains that they appear to be sentient because of the reflection of consciousness in them.

VERSE 8.

अहङ्कारस्य तादात्म्यं चिच्छाया देह साक्षिभिः ।

सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं क्रमात् ॥ ८॥

ransliteration.

aha~Nkarasya tadatmyaM cichChaya deha sakShibhiH |
sahajaM karmajaM bhrantijanyaM cha trividhaM kramat ॥ 8॥

MEANING OF WORDS.

अहङ्कारस्य - of the ego; तादात्म्यं - identification; चिच्छाया - reflection of consciousness; देह - body; साक्षिभिः - witness; सहजं - natural; कर्मजं - born of past karma; भ्रान्तिजन्यं - due to ignorance; च - and; त्रिविधं - of three kinds; क्रमात् - respectively.

MEANING.

The identification of the ego with the reflected consciousness, the body, and the witness is of three kinds, being natural, due to past karma, and due to ignorance, respectively.

Anvaya:

अहङ्कारस्य तादात्म्यं चिच्छाया देह साक्षिभिः क्रमात् सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं भवति।

Notes:

The identification of the ego with the reflected Consciousness is natural or innate. The identification of the ego with the body is due to past karma. The identification of the ego with the witness is due to ignorance. The ego is the subject and its mind. As soon as the reflection of consciousness and ego come into existence, they are identified with each other. Therefore, the type of identification is called natural or innate. When the ego identifies itself with the body according to its past life, it is called karmic identification. Not knowing the real nature of consciousness is called delusion(भ्राम्ति). It is without beginning and neither real nor unreal. This identification can only be removed by knowing the real nature of consciousness.

VERSE 9.

सम्बन्धिनोः सतोः नास्ति निवृत्तिः सहजस्य तु ।

कर्म क्षयात् प्रबोधाच्च निवर्तेते क्रमात् उभे ॥ ९॥

Transliteration.

sambandhinoH satoH nasti nivRRittiH sahajasya tu |
karma kShayat prabodhachcha nivartete kramat ubhe ॥ 9॥

MEANING OF WORDS.

सम्बन्धिनोः - of the mutually related (ego and the reflection of consciousness); सतोः - if taken to be real; नास्ति - not possible; निवृत्तिः - cessation; सहजस्य - natural; तु - certainly; कर्म क्षयात् - with the wearing away of the results of Karma; प्रबोधाच्च - and enlightenment; निवर्तेते - disappear; क्रमात् - respectively; उभे - both.

MEANING.

9. The mutual identification of the ego and the reflection of consciousness will not end as long as they are taken to be real. The other two identifications will disappear on exhaustion of Karma and the gaining of enlightenment, respectively.

Anvaya:

सम्बन्धिनोः सतोः सहजस्य तु निवृत्तिः नास्ति उभे र्म क्षयात् प्रबोधाच्च क्रमात् निवर्तेते।

Note:

From the moment the ego comes into contact with the reflection of consciousness, the two identify with each other. This is natural identification. When one understands the true nature of ego, this identification will cease. The body comes to an end when karma wears out, and with it, the identification with the ego. The identification of the ego with the Witness ceases when Jiva acquires the knowledge (ज्ञानं) of true reality. The ego exists due to ignorance.

The three kinds of identifications disappear when the Jiva identifies itself with Brahman.

VERSE 10.

अहङ्कार लये सुप्तौ भवेत् देहः अपि अचेतनः ।

अहङ्कार विकास आर्धः स्वप्नः सर्वः तु जागरः ॥ १०॥

Transliteration.

aha~Nkara laye suptau bhavet dehaH api acetanaH |
aha~Nkara vikasa ardhaH svapnaH sarvaH tu jagaraH ॥ 10॥

MEANING OF WORDS.

अहङ्कार - ego; लये - dissolution; सुप्तौ - in deep sleep; भवेत् - becomes; देहः - body; अपि - even; अचेतनः - unconscious; अहङ्कार - ego; विकास - expanding; आर्धः - half; स्वप्नः - dream; सर्वः - all; तु - but; जागरः - waking state.

MEANING.

10. In deep sleep, with the ego unmanifest, the body lies unconscious. In the dream state, the ego manifests partially; in the waking state, it manifests fully.

Anvaya:

सुप्तौ अहङ्कार लये देहः अपि अचेतनः भवेत् अहङ्कार विकास आर्धः स्वप्नः (भवति) तु सर्वः जागरः (भवति)।

Note:

In deep sleep, free from the awareness of empirical objects, the ego merges with causal ignorance (avidya). Here, the ego ceases to identify with the physical form; the jiva remains unconscious of its body, and all perception of duality dissolves. Unlike the waking and dream states, where the 'I-thought' maintains the illusion of a separate entity, deep sleep dissolves the very belief in a distinct self.

VERSE 11.

अन्तःकरण वृत्तिः च चितिच्छा ऐक्यम् आगता ।

वासनः कल्पयेत् स्वप्न बोधे अक्षैः विषयान् बहिः ॥ ११॥

Transliteration.

antaHkaraNa vRRittiH cha citichCha aikyam agata |
vasanaH kalpayet svapna bodhe akShaiH viShayan bahiH ॥ 11॥

MEANING OF WORDS.

अन्तःकरण - the inner organ; वृत्तिः - modification; च – and; चितिच्छा - reflection of consciousness; ऐक्यम् - identity; आगता - having attained; वासनः - ideas; कल्पयेत् - imagines; स्वप्न - in dream; बोधे - in the waking state; अक्षैः - with sense organs; विषयान् - objects; बहिः - external.

MEANING.

11. The mind is itself a modification (vritti). Identifying with the reflection of consciousness, it projects internal ideas in the dream state; identifying with the physical body, it projects external objects through the medium of the sense organs in the waking state.

Anvaya:

अन्तःकरण वृत्तिः च चितिच्छा ऐक्यम् आगता स्वप्न वासनः कल्पयेत् बोधे अक्षैः बहिः विषयान् कल्पयेत् ।

Note:

Inner organs are mind (मनस्), intellect (बुद्धि) and egoism (अहंकारः).

Identifying is like the identification of the heat (fire) with the heated iron ball.

We remember the dream experiences in the waking state. In the waking state, the jiva experiences ideas or thoughts perceived by the mind.

VERSE 12.

मनस् अहङ्कृति उपादानं लिङ्गम् एकं जडात्मकम् ।

अवस्था त्रयम् अन्वेति जायते म्रियते तथा ॥ १२॥

Transliteration.

manas aha~NkRRiti upadanaM li~Ngam ekaM jaDatmakam |
avastha trayam anveti jayate mriyate tatha ॥ 12॥

MEANING OF WORDS.

मनस् – mind; अहङ्कृति - ego; उपादानं - material cause; लिङ्गम् – sign, mark; एकं - one; जडात्मकम् - nature of insentience; अवस्था - states; त्रयम् - three; अन्वेति - attains; जायते - is born; म्रियते - dies; तथा - similarly.

MEANING.

12. The subtle body is the material cause of mind, and ego is one and of the nature of insentience (not intelligent). It is present in all three states. It is born, and it dies (with the body).

Anvaya:

मनस् अहङ्कृति उपादानं एकं जडात्मकम् लिङ्गम् अवस्था त्रयम् अन्वेति तथा जायते म्रियते ।

Note:

The human being is composed of three sariras, or "bodies," emanating from Brahman by avidya, "ignorance" or "nescience". They are often equated with the five koshas (sheaths), which cover the atman.

1. Karana sarira - the causal body is merely the cause or seed of the subtle body and the gross body.

2. Sukshma sarira - the subtle body consists of the mind and the vital energies, which keep the physical body alive. It is the same as Antahkarana and is also called lingam. It enables the embodied Jiva to realise Brahman.

3. Sthula sarira - the gross body is the physical mortal body that eats, breathes, and moves (acts). This is what we see and feel.

The subtle body (Sukshma sarira) keeps the physical body alive.

It consists of:

five organs of perception - eyes, ears, skin, tongue, and nose,

five organs of action - speech, hands, legs, anus, and genitals,

five modifications of prana - Prana (respiration), apana (evacuation of waste from the body), Vyana (energy and blood circulation), Udana (actions like sneezing, crying, vomiting, etc.), Samana (digestion),

mind (मनस्) and

intellect (बुद्धि).

There are three states (अवस्था-त्रयम् avastha-trayam) for a Jiva – waking state (जाग्रत् - jaagrat), deep sleep (सुषुप्ति - sushupti), and dreaming state (स्वप्न – svapna).

Material cause – A pot is made of clay. Therefore, we say that clay is the material cause of the pot.

VERSE 13.

शक्ति द्वयं हि मायायाः विक्षेप आवृतिः रूपकम् ।

विक्षेप शक्तिः लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत् ॥ १३॥

Transliteration.

shaktidvayaM hi mayayaH vikShepa avRRitiH rUpakam |
vikShepa shaktiH li~Ngadi brahmaNDantaM jagat sRRijet ॥ 13॥

MEANING OF WORDS.

शक्ति - powers; द्वयं - two; हि - certainly; मायायाः - of Maya; विक्षेप - projecting; आवृतिः - covering, hiding; रूपकम् - feature, having form; विक्षेप - projecting; शक्तिः powers; लिङ्गादि - from the subtle body; ब्रह्माण्डान्तं - to the entire gross universe; जगत् - world; सृजेत् - creates.

MEANING.

13. The power of projecting and veiling is attributed to Maya. Projecting power creates everything from the subtle body to the universe.

Anvaya:

मायायाः विक्षेपा वृतिः रूपकम् शक्ति द्वयं हि अस्ति विक्षेप शक्तिः लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत् ।

Note:

Maya is the cosmic aspect of the power that hides Reality's essence. It is the limiting adjunct of ishwara or the highest manifestation of the absolute. Maya has two powers, viz the power of concealment (आवरण) and the power of projection (विक्षेप). The concealing power hides Brahman from Jiva (the individual being). The projecting power (vikshepa-shakti) projects the illusion of a manifold world.

The Self is always pure, of the nature of undifferentiated Consciousness, and free without any bondage. It is, however, clouded by ignorance.

Advaita Vedanta employs the classic rope-snake analogy (rajju-sarpa nyaya) to demonstrate the delusion of multiplicity and the twofold power of Maya (avarna-shakti and vikshepa-shakti). In semi-darkness, a rope is mistaken for a snake. The true substrate—the rope—is veiled by ignorance, whereupon an illusory snake is projected onto it. Just as the snake is superimposed (adhyasa) on the underlying rope, so too is the phenomenal universe superimposed upon pure Brahman.

Brahman is without Maya. ishwara is an aspect of Brahman with Maya under his (ishwara) control. Brahma, Vishnu, and Siva are the three aspects of this ishwara. Maya is neither real nor unreal.

VERSE 14.

सृष्टिः नाम ब्रह्म रूपे सत् च्चित् आनन्द वस्तुनि ।

अब्धौ फेनादिवत् सर्व नाम रूप प्रसारणा ॥ १४॥

Transliteration.

sRRiShTiH nama brahma rUpe sat chcit ananda vastuni |
abdhau phenadivat sarva nama rUpa prasaraNa ॥ 14॥

MEANING OF WORDS.

सृष्टिः - creation; नाम - called; ब्रह्म - Brahman; रूपे - nature; सत् च्चित् आनन्द - existence-consciousness-bliss; वस्तुनि - entity; अब्धौ - in the ocean; फेनादिवत् - like the foams etc.; सर्व नाम रूप - all names and forms; प्रसारणा - manifesting.

MEANING.

14. The manifestation of all names and forms in Brahman, which is sachcidananda (सत् च्चित् आनन्द - existence-consciousness-bliss) is like the foam, etc, in the ocean. This manifestation is known as creation.

Anvaya:

ब्रह्म रूपे सत् च्चित् आनन्द वस्तुनि अब्धौ फेनादिवत् सर्व नाम रूप प्रसारणा सृष्टिः नाम।

Note:

This verse explains the creation. It does not say that Brahman is the cause or creator of this universe as popularly believed. Manifestation is due to the projecting power of Maya. Brahman is absolute Reality. It is not a void. Names and forms are mere illusions that emanate from and disappear into Brahman. Foams, waves, and bubbles are not separate from the ocean. They are all made of the same material – water. Similarly, the manifested manifold is not separate from Brahman. The appearance of the universe as separate from the Brahman is due to Maya.

VERSE 15.

अन्तः दृग् दृश्ययोः भेदं बहिः च ब्रह्म सर्गयोः ।

आवृणोति अपरा शक्तिः सा संसारस्य कारणम् ॥ १५॥

Transliteration.

antaH dRRig dRRishyayoH bhedaM bahiH cha brahma sargayoH |
avRRiNoti apara shaktiH sa saMsarasya karaNam ॥ 15॥

MEANING OF WORDS.

अन्तः - within; दृग् - seer; दृश्ययोः - the seen; भेदं - difference; बहिः - outside; च - and; ब्रह्म - brahman; सर्गयोः - created universe; आवृणोति - conceals; अपरा शक्तिः - the other power( of Maya); सा - this power; संसारस्य - of the apparent universe; कारणम् - cause.

MEANING.

15. The other power of Maya (avarana sakti) conceals the difference between the perceiver and the perceived objects that are cognized within the body. The distinction between Brahman and the physical universe is perceived outside one's own body. This power is the cause of the apparent world of samsara.

Anvaya:

अपरा शक्तिः अन्तः दृग् दृश्ययोः भेदं बहिः च ब्रह्म सर्गयोः (भेदं) आवृणोति सा संसारस्य कारणम् (भवति)।

Notes

The perceiver is the direct source of the 'I'-thought, mistaking itself for the enjoyer through identification with the physical and subtle bodies. In truth, it is the Atman—the pure witness.

Perceived objects encompass everything from the empirical ego to the gross body. Although the Witness is inherently distinct from what is perceived, Maya's veiling power obscures this reality. Internally, it conceals the distinction between subject and object; externally, it hides the ultimate unity between Brahman and the world of samsara.

But on the extinction of the veiling power, the distinction between the witness and the empirical Self becomes clear; and the superimposition also drops away. Similarly, when the veiling ends, one perceives the distinction between Brahman and the phenomenal world.

Brahman is of the nature of Sachcidananda (सत् च्चित् आनन्द - existence-consciousness-bliss). But through the veiling power of Maya, it seems to have identified itself with names and forms and thus appears as an object of enjoyment. From the Vedantic view, 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 and presents the appearance of the variegated universe.

Tirumular, a Tamil Shaivite mystic and writer, writes in His main work, the Tirumantiram:

மரத்தை மறைத்தது மாமத யானை
மரத்தின் மறைந்தது மாமத யானை
பரத்தை மறைத்தது பார் முதல் பூதம்
பரத்தின் மறைந்தது பார் முதல் பூதமே.

Translation

2290 Sublimation of Thought

Think of wood
The image of the toy elephant recedes;
Think of toy-elephant
Image of wood recedes;
Think of elements five
Thought of Param recedes
Think of Param,
Thought of elements recedes.

Consider a carved wooden elephant: to one captivated by the form of the elephant, the wood disappears; but to one focused on the material, it remains merely a piece of wood, not an elephant.

Similarly, all the manifestations we see in the world conceal the Brahman. Whereas the enlightened one sees the Supreme in all things. Here the elephant is superimposed (adhyaasa) on the wood and the phenomenal world on Brahman.

VERSE 16.

साक्षिणः पुरतः भाति लिङ्गं देहेन संयुतम् ।

चितिच्छाया समावेशा ज्जीवः स्यात् व्यावहारिकः ॥ १६॥

Transliteration.

sakShiNaH purataH bhati li~NgaM dehena saMyutam |
citichChaya samavesha jjivaH syat vyavaharikaH ॥ 16॥

MEANING OF WORDS.

साक्षिणः of the witness; पुरतः - near; भाति - shines; लिङ्गं - subtle body; देहेन - with the physical body; संयुतम् - related; चितिच्छाया - reflection of consciousness; समावेशा - applying together;
ज्जीवः - embodied self; स्यात् - becomes; व्यावहारिकः - empirical.

MEANING.

16. The subtle body, being close to the Witness(self), identifies itself with the gross body and becomes the embodied empirical self, on account of the reflection of consciousness.

Anvaya:

साक्षिणः पुरतः लिङ्गं देहेन संयुतम् भाति चितिच्छाया समावेशा व्यावहारिकः ज्जीवः स्यात् ।

Note:

The empirical self thinks of itself as the doer and enjoyer. The individual (Jiva), with his reflected Consciousness, is the subtle body existing in close proximity with the empirical Self. The empirical Self appears in the witness also through false superimposition. The mind splits Awareness into perceiver and perceived. The perceiver, which is only a thought, then identifies itself with the empirical self, separate from a perceived external world, which again is also a projection of the mind.

VERSE 17.

अस्य जीवत्वम् आरोपात् साक्षिणि अपि अवभासते ।

आवृतौ तु विनष्टायां भेदे भाते अपयाति तत् ॥ १७॥

Transliteration.

asya jivatvam aropat sakShiNi api avabhasate |
avRRitau tu vinaShTayaM bhede bhate apayati tat ॥ 17॥

MEANING OF WORDS.

अस्य - of this ( jiva); जीवत्वम् - the nature of being a jiva; आरोपात् - through superimposition; साक्षिणि - in the witnesses; अपि - even; अवभासते - appears; आवृतौ -of the veiling power; तु - but; विनष्टायां - by the destruction (of the veiling power); भेदे - the distinction; भाते - becomes clear; अपयाति - disappears; तत् - that.

MEANING.

17. The nature of the empirical self (jiva) appears in the Witness (sakshin) through false superimposition. When the veiling power of ignorance is destroyed, the distinction between the seer and the seen becomes clear, and the apparent jiva-status of the Witness disappears.

Anvaya:

अस्य जीवत्वम् साक्षिणि अपि आरोपात् अवभासते आवृतौ तु विनष्टायां भेदे भाते तत् अपयाति ।

Notes

Superimposition (adhyasa) arises from the projecting power of Maya, which stems from fundamental ignorance.

In essential superimposition (svarupa-adhyasa), such as mistaking a coiled rope in the dark for a snake, the rope disappears entirely behind the illusion. The snake is described as neither real nor unreal: it is not real because light exposes the rope, yet it is not totally unreal because it evokes genuine fear.

In contrast, relational superimposition (samsarga-adhyasa) occurs when a clear crystal reflects the shade of a nearby red flower. Here, both entities remain visible, but the flower's attribute (redness) is erroneously assigned to the crystal.

The veiling power of Maya is undone through scriptural study, inquiry, and direct insight. Through this knowledge, the mind realizes that its belief in a separate "I"—a perceiver isolated from the perceived—was merely a mental misconception. Once this error is exposed, the individual recognizes that the Witness (Atman) was always unattached, ever-free, and purely observing the body, mind, and world.

VERSE 18.

तथा सर्ग ब्रह्मणः च भेदम् आवृत्य तिष्ठति ।

या शक्तिः तद्वशात् ब्रह्म विकृतत्वेन भासते ॥ १८॥

Transliteration.

tatha sarga brahmaNaH cha bhedam avRRitya tiShThati |
ya shaktiH tadvashat brahma vikRRitatvena bhasate ॥ 18॥

MEANING OF WORDS.

तथा - similarly; सर्ग - creations; ब्रह्मणः - of Brahman; च - and; भेदम् - distinction; आवृत्य - concealed; तिष्ठति - stands, exists; या - which; शक्तिः - power; तद्वशात् - through its influence; ब्रह्म - Brahman; विकृतत्वेन - being in the nature of modification; भासते - appears.

MEANING.

18. The concealing power of Maya hides the distinction between Brahman and the apparent universe and makes it look as if Brahman has attributes of change.

Anvaya:

तथा या शक्तिः सर्ग ब्रह्मणः भेदम् आवृत्य तिष्ठति तद्वशात् ब्रह्म विकृतत्वेन भासते ।

Notes

Concealing power – आवरणशक्ति - avaraNashakti;

All temporary/manifested entities (jivas and material objects) pass through these six natural stages of modification:

Birth / Origin (Jayate): Coming into being.

Existence (Asti): Sustaining life/presence.
Growth (Vardhate): Development or expansion.
Transformation (Viparinamate): Alteration or change of form (replaces "change").
Decay / Decline (Apakshiyate): Deterioration over time.
Destruction / Death (Vinashyati): Dissolution of the physical form.

VERSE 19.

अत्र अपि आवृति नाशेन विभाति ब्रह्म सर्गयोः ।

भेदः तयोः विकारः स्यात् सर्गे न ब्रह्मणि क्वचित् ॥ १९॥

Transliteration.

atra api avRRiti nashena vibhati brahma sargayoH |
bhedaH tayoH vikaraH syat sarge na brahmaNi kvacit ॥ 19॥

MEANING OF WORDS.

अत्र - here; अपि - also; आवृति - concealing power; नाशेन - destruction; विभाति - reveals; ब्रह्म - brahman; सर्गयोः - created universe; भेदः - distinction; तयोः - of the two; विकारः - change; स्यात् - exists; सर्गे - in the perceived universe; न - not; ब्रह्मणि - in brahman; क्वचित् - ever.

MEANING.

19. When the veiling power of illusion is destroyed, the separation between Brahman and the universe becomes clear. Transformation is then seen only in the world of phenomena, while Brahman remains eternally changeless.

Anvaya:

अत्र अपि आवृति नाशेन ब्रह्म सर्गयोः तयोः भेदः विभाति सर्गे विकारः स्यात् न ब्रह्मणि क्वचित् (विकारः स्यात् )।

Note:

Veiling power disappears with the knowledge of the non-dual Brahman.

The change in the phenomenal universe – Please see the Attributes of change in the notes to the previous verse.

VERSE 20. 

अस्ति भाति प्रियं रूपं नाम च इति अंश पञ्चकम् ।

आद्य त्रयं ब्रह्म रूपं जगद् रूपं ततः द्वयम् ॥ २०॥

Transliteration.

asti bhati priyaM rUpaM nama ca iti aMsha pa~nchakam |
aadya trayaM brahma rUpaM jagad rUpaM tataH dvayam ॥ 20॥

MEANING OF WORDS.

अस्ति - exists; भाति - shines; प्रियं - dear; रूपं - form; नाम - name; च - and; इति - thus; अंश पञ्चकम् - five aspects; आद्य त्रयं - the first three are; ब्रह्म रूपं - characteristics of brahman; जगद् रूपं - characteristics of the universe; ततः - the next; द्वयम् - two.

MEANING.

20. Every entity has five characteristics: existence, recognizability, attractiveness, form, and name. Of these, the first three belong to Brahman, and the next two to the universe.

Anvaya:

अस्ति भाति प्रियं रूपं नाम च इति अंश पञ्चकम् आद्य त्रयं ब्रह्म रूपं ततः द्वयम् जगद् रूपं ।

Note:

Cognizabilily: revealing the existence of an object.

The next two (form and name) are characteristics of Maya.

VERSE 21.

खवाय्वग्निजलोर्वीषु देवतिर्यङ्नरादिषु ।

अभिन्नाः सच्चिदानन्दाः भिद्येते रूपनामनी ॥ २१॥

Transliteration.

kha vayu agni jaloH viShu deva tirya~N nara adiShu |
abhinnaH sachcidanandaH bhidyete rUpa namani ॥ 21॥

MEANING OF WORDS.

ख - ether; वायु - air; अग्नि - fire; जलोः - water; वीषु - similarly; देव - gods; तिर्यङ् - three (in gods animals and men); नर - man; आदिषु - etc. अभिन्नाः - common features; सच्चिदानन्दाः(सत् च्चित् आनन्द) - existence-consciousness-bliss; भिद्येते - differ; रूप - form; नामनी - names.

MEANING.

21. The three aspects of existence, consciousness, and bliss are also in the five elements of ether, air, fire, water, and earth and in devas (gods), animals, men, etc., whereas the names and forms are different from one another.

Notes

Objects are distinguished by names and forms. When the names and forms are negated, what remains is the common base of existence, consciousness, and bliss (Brahman).

VERSE 22.

उपेक्ष्य नाम रूपे द्वे सच्चिदानन्द तत्परः ।

समाधिं सर्वदा कुर्यात् हृदये वा अथवा बहिः ॥ २२॥

Transliteration.

upekShya nama rUpe dve sachcidananda tatparaH |
samadhiM sarvada kuryat hRRidaye va athava bahiH ॥ 22॥

MEANING OF WORDS.

उपेक्ष्य - being indifferent; नाम - name; रूपे - form; द्वे - two; सच्चिदानन्द – (सत् च्चित् आनन्द) existence, consciousness and bliss; तत्परः - devoted to; समाधिं - Samadhi- highest state in meditation; सर्वदा - always; कुर्यात् - performs; हृदये - in the heart; वा - or; अथवा - or; बहिः - outside.

MEANING. 

22. Therefore, be indifferent to names and forms, concentrate on Existence-Consciousness-Bliss, and constantly practice samadhi (identity with Brahman) within the Heart or outside.

Anvaya:

नाम रूपे द्वे उपेक्ष्य सच्चिदानन्द तत्परः सन् हृदये वा अथवा बहिःसर्वदा समाधिं कुर्यात् ।

Notes:

Names and forms are impermanent. They appear and disappear. They are negatable as found in deep

 sleep. ‘Samadhi’ is one-pointed meditation on identity with Brahman (अहम् ब्रह्मास्मि).

Satchidananda refers to all objects that form the substratum of "That" and "Thou" in the Mahavakya “That thou art”. Therefore, Satchidananda is worthy of concentration.

‘Heart’ – This is not the biological heart but an assumed location where Brahman resides in the body. This assumption facilitates concentration. This location can also be on the right-hand side of the body – the opposite side of the biological heart. Please see Ramana Maharshi’s explanation of the heart - https://sriramanamaharishi.com/faith-heart-grace-reality/what-is-heart-it-is-the-reality/

‘Outside’ - Meditation can be practiced using external focal points such as words, sounds, images, or symbols, as well as internal ones like the breath or mental states. Practitioners can select between internal and external modes based on personal preference.

VERSE 23.

सविकल्पः निर्विकल्पः समाधिः द्विविधः हृदि ।

दृश्य शब्द आनुवेधेन सविकल्पः पुनः द्विधा ॥ २३॥

Transliteration.

savikalpaH nirvikalpaH samadhiH dvividhaH hRRidi |
dRRishya shabda anuvedhena savikalpaH punaH dvidha ॥ 23॥

MEANING OF WORDS.

सविकल्पः - a kind of meditation in which ideas are present; निर्विकल्पः - in which ideas do not exist;
समाधिः - concentration; द्विविधः - two kinds; हृदि - in the heart; दृश्य - objects; शब्द - sound (mantra); आनुवेधेन - blending, mixing; सविकल्पः form of meditation in which ideas are present; पुनः - again; द्विधा - two.

MEANING.

23. Two kinds of Samadhi to be practiced in the heart (internally) are known as savikalpa and nirvikalpa. Savikalpa Samadhi is again divided into two classes, according to its association with a cognizable object or a sound (as an object).

Anvaya:

सविकल्पः निर्विकल्पः हृदि समाधिः (इति) द्विविधः सविकल्पः समाधिः दृश्य शब्द आनुवेधेन पुनः द्विधा ।

Notes

savikalpa - This is the initial step in the practice of concentration. The practitioner concentrates his mind on Brahman without completely losing such distinction between Brahman and the self. This is the dual state of dvaita. In nirvikalpa meditation, the practitioner makes himself free from all thought of distinctions between the knower and the known. This is the non-dual or advaita state.

Cognizable object – such as a picture or an image of a deity. Sound can be a mantra or a stothra.

“This practice of samadhi (identity with Brahman) is of two kinds: savikalpa (in which the distinction between knower, knowledge, and known is not lost) and nirvikalpa (in which the above distinction is lost). Savikalpa samadhi again is of two kinds: that which is associated with words (sound), and meditation on one's own consciousness as the witness of thought forms such as desire, which is savikalpa samadhi (internal), associated with (cognizable) objects.” - Ramana Maharshi.

VERSE 24.

काम आद्याः चित्तगाः दृश्याः तत् साक्षित्वेन चेतनम् ।

ध्यायेत् दृश्यानुविद्धः अयं समाधिः सविकल्पकः ॥ २४॥

Transliteration.

kama adyaH cittagaH dRRishyaH tat sakShitvena cetanam |
dhyayet dRRishyanuviddhaH ayaM samadhiH savikalpakaH ॥ 24॥

MEANING OF WORDS.

काम - desire; आद्याः etc.; चित्तगाः - centred in the mind; दृश्याः - objects (seen); तत् - that;
साक्षित्वेन - as their witness; चेतनम् - conciousness; ध्यायेत् - should meditate; दृश्यानुविद्धः - combined with cognizable objects; अयं - this; समाधिः - samadhi, state of meditation; सविकल्पकः - in which ideas are present.

MEANING.

24. Desire etc. in the mind are cognizable objects. Meditate on consciousness as their witness. This is Savikalpa Samadhi, which is associated with (cognizable) objects.

Anvaya:

चित्तगाः काम आद्याः दृश्याः चेतनम् तत् साक्षित्वेन ध्यायेत् अयं दृश्यानुविद्धः सविकल्पकः समाधिः ।

Notes

Realizing one's Self as "I am Being-Consciousness-Bliss without duality, unattached, self-effulgent" is nirvikalpa samadhi (internal). However, when this concentration is still associated with an object of thought—such as the mental concept of "I am Brahman"—it is savikalpa samadhi (internal).

Modifications of the mind disappear with the temporary absorption or dissolution of the mind, as in deep sleep; therefore, they have nothing to do with Atman.

Consciousness refers to Atman, which is the eternal witness of all mental modifications.

While you are meditating, if any thought appears in the mind, treat it as an object and remain indifferent to it. Meditate on the Atman as your true nature—eternal and immutable. The object, which is merely a passing idea, appears and disappears, whereas the witnessing Consciousness remains unchanged.

VERSE 25.

असङ्गः सच्चिदानन्दः स्व प्रभः द्वैत वर्जितः ।

अस्मि इति शब्दविद्धः अयं समाधिः सविकल्पकः ॥ २५॥

Transliteration.

asa~NgaH sachcidanandaH sva prabhaH dvaita varjitaH |
asmi iti shabdaviddhaH ayaM samadhiH savikalpakaH ॥ 25॥

MEANING OF WORDS.

असङ्गः - unattached; सच्चिदानन्दः – (सत् च्चित् आनन्द) - existence-consciousness-bliss); स्व प्रभः - self-luminous; द्वैत - duality; वर्जितः without; अस्मि - I am; इति - thus, so; शब्दविद्धः - associated with words; अयं - this; समाधिः - Samadhi; सविकल्पकः - savikalpa.

MEANING.

25- Realizing one's Self as 'I am Being-Consciousness-Bliss' without duality, unattached, self-effulgent, is savikalpa samadhi (internal) associated with words (sound).

Anvaya:

असङ्गः सच्चिदानन्दः स्व प्रभः द्वैत वर्जितः अस्मि इति शब्दविद्धः अयं सविकल्पकः समाधिः ।

Notes:

I (the Atman) am unattached to the body and mind, free from desire and hatred, and beyond both empirical knowledge and ignorance. Mental modifications affect only the body-mind complex, never the Atman.

To understand this, consider the Atman as a cinema screen. Pictures projected upon it—whether depicting fire or rain—can neither burn nor wet the screen. Similarly, the Atman remains the unaffected witness (Sakshi) of all mental modifications (vrittis).

Satchidananda (Sat-Chit-Ananda / सत्-चित्-आनन्द) is the essential nature (Svarupa) of the Atman.

The existence of the Atman can never be doubted—even in deep sleep when relative objects vanish from awareness—because it is inherently self-luminous (Svaprakasha). While practicing this form of contemplation, the seeker reflects: "I am the witnessing Consciousness, the innermost Self; I am unattached and ever-free."

VERSE 26.

स्व अनुभूतिः रस आवेशाद् दृश्य शब्दौ उपेक्ष्य तु ।

निर्विकल्पः समाधिः स्यात् निवात स्थित दीपवत् ॥ २६॥

Transliteration.

sva anubhUtiH rasa aveshad dRRishya shabdau upekShya tu |
nirvikalpaH samadhiH syat nivata sthita dipavat ॥ 26॥

MEANING OF WORDS.

स्व अनुभूतिः - in the bliss of realization of the Self; रस आवेशाद् - on account of complete absorption; (रस - the Supreme Self or the nature of the Highest Bliss; आवेश - complete absorption;) दृश्य - perceived objects; शब्दौ - sounds; उपेक्ष्य - being indifferent to; तु but; निर्विकल्पः समाधिः - absorption free from ideas; स्यात् - is; निवात - without wind; स्थित - being in a place;

दीपवत् - like a flame.

MEANING.

26. Dropping both the object-based (drsya) and word-based (sabda) mental forms associated with the former two modes of absorption, and remaining completely absorbed in the Bliss experienced through Self-realization, is internal nirvikalpa samadhi. In this state, steady abidance is attained—like a lamp flame that does not flicker in a place sheltered from the wind.

Anvaya:

तु स्व अनुभूतिः रस आवेशाद् दृश्य शब्दौ उपेक्ष्य निवात स्थित दीपवत् निर्विकल्पः समाधिः स्यात् ।

Notes

Through the constant practice of the savikalpa Samadhi, the mind becomes free from all distractions due to attachment to sense-objects. Therefore, he becomes competent to practise nirvikalpa Samadhi.

This is also confirmed by Bhagavad Gita 6.19:-

यथा दीपः निवातस्थः नेङ्गते सोपमा स्मृता ।

योगिनः यत चित्तस्य युञ्जतः योगम् आत्मनः ॥ ६ १९॥

As a lamp in a windless place does not waver, so the meditator, whose mind is controlled, remains always steady in his meditation on the self.

The difference between deep sleep and nirvikalpa samadhi is that in deep sleep, the Self is veiled by ignorance, whereas in nirvikalpa samadhi, pure Consciousness shines directly without any sense of division, as one abides as the Self itself.

VERSE 27.

हृदीव बाह्य देशे अपि यस्मिन् कस्मिन् च वस्तुनि ।

समाधिः आद्यः सन्मात्रात् नाम रूप ऋथक् कृतिः ॥ २७॥

Transliteration.

hRRidiva bahya deshe api yasmin kasmin cha vastuni |
samadhiH adyaH sanmatrat nama rUpa RRithak kRRitiH ॥ 27॥

MEANING OF WORDS.

हृदीव - as in the heart; बाह्य - external; देशे - region, place; अपि - even; यस्मिन् -in which; कस्मिन् - in what; वस्तुनि - objects; च - and; समाधिः - Samadhi; आद्यः - of the first kind; सन्मात्रात् - from the pure existence which is Brahman; नाम - name; रूप - firm; ऋथक् - separation; कृतिः - is made.

MEANING.

27. The first type of Samadhi is possible with the help of any internal or external object. In that Samadhi, the name and form are separated from the Pure Existence, which is Brahman.

Anvaya:

हृदीव बाह्य देशे अपि यस्मिन् कस्मिन् च वस्तुनि आद्यः सः समाधिः सन्मात्रात् नाम रूप ऋथक् कृतिः ।

Note:

This passage explains Savikalpa Samadhi (specifically the object-associated stage called Drsvanuviddha Savikalpa Samadhi), which is the entry-level stage of meditative absorption in Advaita Vedanta.

Drsvanuviddha (दृश्य + अनुविद्ध) : permeated by what is seen'

In everyday life, our mind mixes three things together when looking at any object:

1. Existence (Asti / Brahman): The underlying reality that gives the object its being.

2. Form (Rupa): The physical shape or visual appearance.

3. Name (Nama): The mental label or word used to describe it.

When you look at a clay pot, you don't just see existence; you see "a round clay object" named "pot." The superficial qualities conceal the fundamental underlying reality.

Instead of seeing the object as a distinct item with its own separate identity, your awareness focuses exclusively on the pure Existence (Sat) that sustains the object. The object becomes a transparent window to Brahman rather than a distraction from it.

In this first stage of samadhi, you use a focal point—either external (a flame, a deity's idol, a flower) or internal (the heart center, a visualization, a thought)—and intentionally strip away its mental labels and physical forms.

VERSE 28.

अखण्डैकरसं वस्तु सच्चिदानन्द लक्षणम् ।

इति अविच्छिन्न चिन्ता इयं समाधिः मध्यमः भवेत् ॥ २८॥

Transliteration.

akhaNDaikarasaM vastu sachcidananda lakShaNam |
iti avichChinna cinta iyaM samadhiH madhyamaH bhavet ॥ 28॥

MEANING OF WORDS.

अखण्डैकरसं - of the same nature (always) and unlimited by time, space, etc.; वस्तु - object; सच्चिदानन्द - sachcidananda (सत् च्चित् आनन्द - existence-consciousness-bliss); लक्षणम् - characterised by; इति - thus; अविच्छिन्न – uninterrupted; चिन्ता - reflection; इयं - this; समाधिः - concentration; मध्यमः - middle; भवेत् - is.

MEANING.

28. The entity that is eternal, unlimited by time, space, or attributes, and defined as Existence-Consciousness-Bliss (Sat-Chit-Ananda), is verily Brahman. Uninterrupted meditation on this truth is called the second mode of absorption—that is, savikalpa samadhi associated with sound.

Anvaya:

अखण्डैकरसं सच्चिदानन्द लक्षणम् वस्तु इति इयं अविच्छिन्न चिन्ता मध्यमः समाधिः भवेत् ।

Notes

The present state of samadhi occupies a middle tier: superior to the state outlined in the preceding verse, yet preliminary to nirvikalpa samadhi. While the state in Verse 25 is grounded in an internal (subjective) conception, this state relies on an external focus.

Seekers are advised to spend their time perpetually absorbed in the six categories of samadhi, categorized into three internal practices within the heart and three external practices toward the world:

Internal Practices (Antar-Samadhi)

• Savikalpa (Witnessing): Meditating on the Atman as pure, unattached awareness, witnessing mental modifications (vrittis) like desire without identifying with them.

• Savikalpa (Qualitative Absorption): Contemplating the Atman as absolute Existence-Consciousness-Bliss (Sat-Chit-Ananda).

• Nervikalpa (Complete Absorption): Submerging fully into the Self—transcending both mental concepts (drishya) and verbal expressions (shabda)—unshakable like a candle flame in a windless room.

External Practices (Bahir-Samadhi)

• Savikalpa (Name and Form Separation): Observing external phenomena while mentally setting aside nama (name) and rupa (form).

• Savikalpa (Non-Dual Perception): Perceiving the phenomenal world as an undivided, continuous expression of One Reality.

• Nervikalpa (Unbroken Quietude): Experiencing profound tranquility, calm as a waveless ocean, submerged in continuous bliss.

Continuous practice of these six states dissolves identification with the physical body (deha-abhimana). Consequently, wherever the mind strays, it remains spontaneously grounded in the Supreme Self (Paramatman).

VERSE 29.

स्तब्धी भावो रसास्वादात् तृतीयः पूर्ववत् मतः।

एतैः समाधिभिः षड्भिः नयेत् कालं निरन्तरम् ॥ २९॥

Transliteration.

stabdhi bhavo rasasvadat tRRitiyaH pUrvavat mataH|
etaiH samadhibhiH ShaDbhiH nayet kalaM nirantaram ॥ 29॥

MEANING OF WORDS.

स्तब्धी – indifference; भावो – attitude; रसास्वादात् – from the experience of Bliss; तृतीयः (समाधिः) – the third kind of Samadhi; पूर्ववत् – as in the previous; मतः – considered (by learned people); एतैः – these; समाधिभिः – Samadhi; षड्भिः – six kinds of; नयेत् – should spend; कालं – time; निरन्तरम् – always.

MEANING.

The complete detachment of the mind from external objects, as before, resulting naturally from the direct experience of Ananda (Bliss), constitutes the third form of absorption: Nirvikalpa Samadhi. The seeker should perpetually devote their practice to mastering these six distinct modes of samadhi.

Anvaya:

रसास्वादात् स्तब्धी भावो पूर्ववत् तृतीयः (समाधिः) मतः एतैः षड्भिः समाधिभिः निरन्तरम् कालं नयेत् ।

Note:

Mental detachment arises naturally through total absorption in Brahman. Here, "as before" refers to the state of samadhi described in Verse 26, where the practitioner becomes indifferent to the world’s changing forms and names, meditating only on pure Being (Sat). This deep experience of bliss springs directly from realized knowledge of Brahman, whose core nature is pure joy. Only when samadhi is practiced continuously and without interruption over a long period does supreme knowledge become firmly established.

Six distinct modes of samadhi = Previous  verse explains the six modes.

VERSE 30.

देहाभिमाने गलिते विज्ञाते परमात्मनि ।

यत्र यत्र मनो याति तत्र तत्र समाधयः ॥ ३०॥

Transliteration.

dehabhimane galite vij~nate paramatmani |
yatra yatra mano yati tatra tatra samadhayaH ॥ 30॥

MEANING OF WORDS.

देहाभिमाने – attachment to the body; गलिते – with the destruction of; विज्ञाते (सति) - with the realisation of; परमात्मनि – the Supreme Self; यत्र यत्र – whatever; मनो (मनः) – mind; याति – goes; तत्र तत्र – there; समाधयः – absorptions; (भवन्ति – are).

MEANING.

30. With realization of the supreme Self and disappearance of body-consciousness, 
whatever object appears, one experiences Samadhi.

Anvaya:

देहाभिमाने गलिते परमात्मनि विज्ञाते (सति) यत्र यत्र मनो याति तत्र तत्र समाधयः ।

Note:

Practicing inquiry (vichara) as laid down in Vedantic scripture, the seeker discerns that all internal phenomena—from the ego (ahamkara) to the physical sheath—are mere objects of perception (drishya), while the Self is the unattached Witness (sakshi). Realizing their transient nature, the practitioner relinquishes identification with these internal forms. Extending this analysis to the objective world, they recognize Brahman as the sole, imperishable reality (Sat). Detached from both subjective and objective realms, the seeker anchors the mind in Brahman, which is realized as identical to the inner Self.

As a result of unbroken samadhi, the practitioner dawns upon the ultimate truth: all phenomena, both internal and external, are non-different from Brahman. While the unillumined mistake names and forms (nama-rupa) for independent realities, the enlightened seer (Jnani) beholds Brahman in all things. Consequently, the knowledge of Brahman—initially cultivated through conscious, sustained effort—becomes completely natural, spontaneous, and unshakeable.

VERSE 31.

भिद्यते हृदय ग्रन्थिः छिद्यन्ते सर्व संशयाः ।

क्षीयन्ते च अस्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ३१॥

Transliteration.

bhidyate hRRidaya granthiH Chidyante sarva saMshayaH |
kShiyante cha asya karmaNi tasmin dRRiShTe paravare ॥ 31॥

MEANING OF WORDS.

भिद्यते – is broken; हृदय – of the heart; ग्रन्थिः – knots; छिद्यन्ते – are solved; सर्व – all ; संशयाः - doubts; क्षीयन्ते – wear away; च – and; अस्य – his; कर्माणि – all actions and their fruits; तस्मिन् – in that, him; परावरे – high and low; दृष्टे – by beholding.

MEANING.

Through the constant practice of samadhi, the supreme Self—who is both highest and lowest, encompassing both Paramatman and jivatman—is directly experienced. Then, the knot of the heart is untied, all doubts are dispelled, and all karma ceases.

Anvaya:

तस्मिन् परावरे दृष्टे हृदय ग्रन्थिः भिद्यते, सर्व संशयाः छिद्यन्ते, अस्य कर्माणि च क्षीयन्ते ।

Notes:

Mundaka Upanishad (2.2.8):

"Bhidhyate hridaya-granthih, chidyante sarva-samsayah, Kshiyante chasya karmani, tasmin driste paravare."
When that which is both cause and effect is realized, the knot of the heart is severed, all doubts are dispelled, and all karmas are dissolved.

True realization (Jnana) is not merely an intellectual idea; it is a direct experience (Anubhava). "Seeing the Supreme in all" means transcending the illusion of separation (Maya). You stop seeing the universe as a chaotic collection of isolated objects, people, and threats, and instead recognize the underlying unity—one Divine Consciousness (Brahman) animating everything, including yourself.

In Upanishadic literature, the "knot of the heart" (Hridaya-Granthi) refers to the deep spiritual entanglement between pure Consciousness (Atman) and the physical ego (Ahamkara).

Driven by the false belief "I am this fragile body-mind," humans build protective walls around themselves, generating fear, greed, and possessiveness. When you realize your ultimate nature is infinite, this central knot breaks. Fear collapses, defenses drop, and the heart opens into unconditional love, compassion, and oneness.

Doubts (Samsaya) stem from fragmented understanding.

Experiencing the Supreme is like turning on a light in a dark room. The existential questions disappear because you no longer see reality through logical speculation; you experience the absolute truth directly. All conflict between "me" and "the world" ends.

Karma is driven by the ego—the idea that "I am the doer, so I must reap the results". As long as you believe you are a separate agent, your actions leave impressions (Samskaras) that trap you in cycles of reaction and suffering.

Karma is burned: In the Bhagavad Gita (4.37), Krishna states that the fire of Self-knowledge burns all accumulated karma to ashes. Once the ego dissolves, actions no longer leave a trace on you.

Suffering ends: Suffering requires an ego to claim ownership of pain ("Why is this happening to me?"). When you witness life as an expression of the Divine, pain may touch the body, but suffering cannot touch the core Self.

There are three types of karmas:

1. Sanchita is the accumulated karma of several previous births. It would be impossible to experience and endure all karma in one lifetime.

2. From this stock of sanchita karma, a handful is taken out to be served in the current lifetime. This happens before the birth of a soul. This is known as prarabdha karma. This handful of actions, which have begun to bear fruit and will be exhausted only on their fruit being enjoyed and not otherwise. Even a realised jnani will continue to live in this world until his Prarabdha karma is exhausted. When Prarabdha karma is exhausted, life comes to an end.

3. Kriyamana or agami Karma is everything that we produce in the current life. All unexhausted kriyamana karmas flow into sanchita karma at one’s death and consequently shape one’s future births.

Sanchita and Agami Karmas are wiped out when the jnani realises Brahman in the current life. These two karmas are not carried over for a realised jnani, and he is not subject to any future births. When a qualified jnani passes away before liberation, he will be granted liberation after death; this is called Videha Mukti. The jnani who realises Brahman while living will continue to live until he exhausts all of his prarabdha karma.

VERSE 32. 

अवच्छिन्नः चित् आभासः तृतीयः स्वप्न कल्पितः ।

विज्ञेयः त्रिविधः जीवः तत्र आद्यः पारमार्थिकः ॥ ३२॥

Transliteration.

avachChinnaH cit abhasaH tRRitiyaH svapna kalpitaH |
vij~neyaH trividhaH jivaH tatra adyaH paramarthikaH ॥ 32॥

MEANING OF WORDS.

अवच्छिन्नः – limited; चित् – consciousness; आभासः – false appearance; तृतीयः – the third; स्वप्न – dream; कल्पितः – imagined; विज्ञेयः – should be known; त्रिविधः – of three kinds; जीवः – Jiva, the embodied soul; तत्र – among them; आद्यः – the first one; पारमार्थिकः – is the real nature of Jiva.

MEANING.

Of the three modes of the individual soul (jīva)—the illusory self of the dream state (prātibhāsika-jīva), the empirical self of the waking state (vyāvahārika-jīva), and the ultimate Self in essence (pāramārthika-jīva)—only the pāramārthika is the true Self. The other two are merely superimposed appearances; the Absolute alone is the ultimate Reality.

Anvaya:

अवच्छिन्नः चित् आभासः तृतीयः स्वप्न कल्पितः इति त्रिविधः जीवः विज्ञेयः तत्र आद्यः पारमार्थिकः ।

Note:

Upon waking from a dream, the dream-self (prātibhāsika-jīva) resolves into the waking empirical self (vyāvahārika-jīva). Upon entering deep sleep, the empirical self resolves into its unmanifest causal state. The ultimate Self (pāramārthika-jīva), however, undergoes no change whatsoever. Its existence is independent of the body and mind.

Even after the destruction of the body-mind complex, that original Consciousness continues to exist; it is simply no longer available for transaction because the medium for its manifestation (the body and mind) is absent. Therefore, it is not necessary for the pāramārthika-jīva to eliminate the other two roles. For a Jñānī to be free from saṃsāra, it is sufficient merely to understand that those two are temporary roles. Ultimately, the word ‘I’ can refer to any one of these three roles.

VERSE 33.

अवच्छेदः कल्पितः स्यात् अवच्छेद्यं तु वास्तवम् ।

तस्मिन् जीवत्वम् आरोपात् ब्रह्मत्वं तु स्वभावतः ॥ ३३॥

Transliteration.

avachChedaH kalpitaH syat avachChedyaM tu vastavam |

tasmin jivatvam aropat brahmatvaM tu svabhavataH ॥ 33॥

MEANING OF WORDS.

अवच्छेदः – the limitation; कल्पितः स्यात् – is imaginary; अवच्छेद्यं – what appears to be limited; तु – but; वास्तवम् – is true; तस्मिन् – in that (Brahman); जीवत्वम् - the nature of Jiva; आरोपात् – because of superimposition; ब्रह्मत्वं – nature of Brahman; तु – but; स्वभावतः – naturally; in reality and by nature he is Brahman itself.

MEANING

The limitation of the jiva is illusory, but that which appears to be limited is real, for 
Brahman is its real nature. The apparent limitation is due to the superimposition of 
illusory attributes.

Anvaya:

अवच्छेदः कल्पितः स्यात् अवच्छेद्यं तु वास्तवम् तस्मिन् आरोपात् जीवत्वम् तु स्वभावतः ब्रह्मत्वं ।

Notes:

"The limitation of the jiva is illusory..." The sense that you are a finite, bound individual—confined to a specific body, mind, lifespan, and ego—is not your true reality. It is a fundamental misperception (Maya or Avidya).

"...but that which appears to be limited is real, for Brahman is its real nature." The jiva itself is not a complete non-entity or total delusion. Behind the sense of individual awareness is pure consciousness itself (Brahman). What actually exists within you is real; only the boundaries you draw around it are false.

"The apparent limitation is due to the superimposition of illusory attributes." This limitation happens through adhyasa (superimposition)—the process of confusing the qualities of one thing with another. You project the temporary attributes (upadhis) of your body and mind (like age, gender, thoughts, emotions, and suffering) onto your inner consciousness, mistakenly believing "I am this body" or "I am this anxious mind."

VERSE 34.

अवच्छिन्नस्य जीवस्य पूर्णेन ब्रह्मण एकताम् ।

तत् त्वम् असि आदि वाक्यानि जगुः न इतर जीवयोः ॥ ३४॥

Transliteration.

avachChinnasya jivasya pUrNena brahmaNa ekatam |
tat tvam asi adi vakyani jaguH na itara jivayoH ॥ 34॥

MEANING OF WORDS.

अवच्छिन्नस्य – of the limited; जीवस्य – of the Jiva; पूर्णेन – fully, without parts; ब्रह्मण – Brahman; एकताम् – identity; तत् त्वम् असि – that you are; आदि – beginning; वाक्यानि – sentences; जगुः – declare; न – not; इतर – other (two); जीवयोः – jivas.

MEANING.

It is to the paramarthika jiva that the identity of Tat-tvam-asi (That thou art) and other great texts (Maha vakyas) of the Upanishads apply, and not to the other two views (Prātibhāsika-jīva and Vyāvahārika-jīva) of Jiva.

Anvaya:

तत् त्वम् असि आदि वाक्यानि अवच्छिन्नस्य जीवस्य पूर्णेन ब्रह्मण एकताम् जगुः न इतर जीवयोः ।

Note:

Tat refers to undifferentiated Brahman.

There are four principal Mahāvākyas (Great Vedic Statements), each originating from one of the four Vedas and expressing the non-dual identity of Ātman (the individual Self) with Brahman (Ultimate Reality):

1. Prajñānam Brahma (प्रज्ञानं ब्रह्म) — "Consciousness is Brahman"

   • Source: Aitareya Upaniṣad (3.1.3 / 3.3) of the Rig Veda.

   • Meaning: Prajñāna here refers not merely to intellectual knowledge or wisdom, but to Pure, unconditioned Consciousness—the foundational reality behind all perception.

2. Ayam Ātmā Brahma (अयम् आत्मा ब्रह्म) — "This Self (Ātman) is Brahman"

   • Source: Māṇḍūkya Upaniṣad (1.2) of the Atharva Veda.

   • Meaning: Points directly to the immediate, innermost awareness of the seeker, declaring that one's true inner essence is identical to the absolute reality.

3. Tat Tvam Asi (तत् त्वम् असि) — "That Thou Art" (or "You are That")

   • Source: Chāndogya Upaniṣad (6.8.7) of the Sama Veda.

   • Meaning: Spoken by the guru Uddālaka to his son Śvetaketu as an instruction, establishing that the individual is non-different from the supreme cause of the universe.

4. Aham Brahmāsmi (अहम् ब्रह्मास्मि) — "I am Brahman"

   • Source: Bṛhadāraṇyaka Upaniṣad (1.4.10) of the Yajur Veda.

   • Meaning: Represents the seeker's direct, experiential realization (Anubhūti) of their true, infinite nature as Ultimate Reality rather than a limited body-mind complex.

These four statements structurally reflect the complete arc of Vedāntic spiritual practice: definition (Prajñānam Brahma), direct internal pointing (Ayam Ātmā Brahma), instruction from a teacher (Tat Tvam Asi), and direct experiential realization (Aham Brahmāsmi).

Three states of consciousness of Jiva:

The Dreamer (Prātibhāsika-jīva): The temporary self that we experience in dreams, which feels completely real while we are asleep.

The Waker (Vyāvahārika-jīva): The everyday, waking self that interacts with the physical world, feels emotions, and performs actions.

The True Witness (Pāramārthika-jīva): Our ultimate, eternal, and pure consciousness that exists behind both the dreamer and the waker

VERSE 35.

ब्रह्मणि आवस्थिता माया विक्षेप आवृति रूपिणी ।

आवृत्य खण्डतां तस्मिन् जगत् जीवौ प्रकल्पयेत् ॥ ३५॥

Transliteration.

brahmaNi AvasthitA mAyA vikShepa AvRRiti rUpiNI |
AvRRitya khaNDatAM tasmin jagat jIvau prakalpayet ॥ 35॥

MEANING OF WORDS.

ब्रह्मणि – Brahman; आवस्थिता – situated; माया – Maya; विक्षेप – projecting; आवृति – concealing; रूपिणी – form; आवृत्य – concealed; खण्डतां – being divided; तस्मिन् – of Brahman; जगत् – the world; जीवौ – Jiva; प्रकल्पयेत् – imagines.

MEANING.

35. Maya, through its twin powers of veiling and projection, covers the indivisible Brahman to project the world of separate objects and individual souls (jivas). Under the influence of this two-fold power, the jiva—though entirely arising within and undivided from Brahman—mistakenly experiences itself in the waking state as a limited, separated body-mind, casting the infinite and unlimited nature of pure Awareness into an illusion of fragmentation.

Anvaya:

विक्षेप आवृति रूपिणी ब्रह्मणि आवस्थिता तस्मिन् आवृत्य माया खण्डतां जगत् जीवौ प्रकल्पयेत् ।

VERSE 36.

जीवो धीस्थः चिदाभासः भवेत् भोक्ता हि कर्म कृत् ।

भोग्य रूपम् इदं सर्वं जगत् स्यात् भूत भौतिकम् ॥ ३६॥

Transliteration.

jIvo dhIsthaH cidAbhAsaH bhavet bhoktA hi karma kRRit |
bhogya rUpam idaM sarvaM jagat syAt bhUta bhautikam ॥ 36॥

MEANING OF WORDS.

जीवो – Jiva; धीस्थः – located in (Buddhi); चिदाभासः – false consciousness; भवेत् – becomes; भोक्ता – enjoyer; हि – because, or therefore; कर्म = actions; कृत् – doer; भोग्य – enjoyment; रूपम् – objects; इदं – this; सर्वं – all; जगत् – universe; स्यात् – is called; भूत भौतिकम् – elements and their products.

MEANING.

36 The individual soul (jiva)—a manifestation of reflected consciousness arising within the buddhi (intellect) from Brahman—acts as the empirical doer and enjoyer, perceiving the entire phenomenal universe (jagat) and its dream-like actions and consequences, composed of the five elements, as its object of enjoyment.

Anvaya:

धीस्थः चिदाभासः कर्म कृत् भोक्ता हि जीवो भवेत् भूत भौतिकम् भोग्य रूपम् इदं सर्वं जगत् स्यात् ।

Notes:

The 5 elements that make up the world are ether, air, fire, water, and earth. Products of the elements are all animate and inanimate objects of the world.

VERSE 37.

अनादि कालम् आरभ्य मोक्षात् पूर्वम् इदं द्वयम् ।

व्यवहारे स्थितं तस्मात् उभयं व्यावहारिकम् ॥ ३७॥

Transliteration.

anAdi kAlam Arabhya mokShAt pUrvam idaM dvayam |
vyavahAre sthitaM tasmAt ubhayaM vyAvahArikam ॥ 37॥

MEANING OF WORDS.

अनादि – without beginning; कालम् – time; आरभ्य – beginning; मोक्षात् - till the attainment of liberation; पूर्वम् – antiquity; इदं – these; द्वयम् – two; व्यवहारे स्थितं – with only empirical existence; तस्मात् – therefore; उभयं – both; व्यावहारिकम् – empirical in nature.

MEANING.

37. From time without beginning, till the attainment of liberation, the individual and the world have an empirical existence. They are both empirical. 

Anvaya:

इदं द्वयम् मोक्षात् पूर्वम् अनादि कालम् आरभ्य व्यवहारे स्थितं तस्मात् उभयं व्यावहारिकम् ।

Note:

‘These two’ and उभयं – both refer to Jiva and the universe.

VERSE 38.

चित् आभास स्थिता निद्रा विक्षेप आवृति रूपिणी ।

आवृत्य जीव जगती पूर्वे नूत्ने तु कल्पयेत् ॥ ३८॥

Transliteration.

cit AbhAsa sthitA nidrA vikShepa AvRRiti rUpiNI |
AvRRitya jIva jagatI pUrve nUtne tu kalpayet ॥ 38॥

MEANING OF WORDS.

चित् आभास स्थिता – located in false consciousness; निद्रा – sleep; विक्षेप – projecting; आवृति – veiling; रूपिणी – nature; आवृत्य – covering; जीव – Jiva, individual Self; जगती – cognized world; पूर्वे – at first; नूत्ने – new; तु – but; कल्पयेत् – imagines.

MEANING.

The individual (jīva) and the universe (jagat) possess an empirical existence (vyāvahārika sattā). The empirical individual, whose nature is a reflection of Pure Consciousness (cidābhāsa), is subject to Māyā—the power of veiling (āvaraṇa) and projection (vikṣepa). This power first veils the non-dual nature of Brahman, giving rise to the empirical self and the cognized waking world, and subsequently projects the dream state from latent mental impressions. These dream perceptions and the dreaming individual who experiences them are ultimate illusions (prātibhāsika sattā), as they exist strictly for the duration of the dream experience itself.

Anvaya:

चित् आभास स्थिता विक्षेप आवृति रूपिणी निद्रा पूर्वे जीव जगती आवृत्य नूत्ने तु कल्पयेत् ।

Note:

The mind projects the existence of the individual in the waking state and then imagines it afresh in the dream states.

VERSE 39.

प्रतीति काल एव एते स्थितत्वात् प्रातिभासिके ।

न हि स्वप्न प्रबुद्धस्य पुनः स्वप्ने स्थितिः तयोः ॥ ३९॥

Transliteration.

pratIti kAla eva ete sthitatvAt prAtibhAsike |
na hi svapna prabuddhasya punaH svapne sthitiH tayoH ॥ 39॥

MEANING OF WORDS.

प्रतीति – obvious; काल – time; एव – only; एते – these two; स्थितत्वात् – having existed; प्रातिभासिके – illusory; न – not; हि – indeed; स्वप्न - dream; प्रबुद्धस्य – from one who has woke up; पुनः – again; स्वप्ने – in dream; स्थितिः – existence; तयोः – of those two (Jiva and the universe).

MEANING.

39. These two entities—the perceiving dreaming self (subject) and the perceived dream world (object)—are illusory (prātibhāsika) because upon waking, neither the dreaming self nor its world remains. Just as the dreaming self experiences the dream world as real, the empirical self experiences the waking world (vyāvahārika) as real. However, upon realizing absolute reality (pāramārthika sattā), the jīva recognizes that both the dream world and the empirical world are equally unreal (mithyā).

Anvaya:

एते प्रतीति काल एव स्थितत्वात् प्रातिभासिके हि स्वप्न प्रबुद्धस्य स्वप्ने तयोः पुनः स्थितिः न।

Note:

All experiences that appear real during the state of ignorance (avidyā) are ultimately unreal (mithyā), as they cease to be perceived as independent realities upon enlightenment (jñāna).

VERSE 40.

प्रातिभासिक जीवो यः तत् जगत् प्रातिभासिकम् ।

वास्तवं मन्यते अन्यःतु मिथ्या इति व्यावहारिकः ॥ ४०॥

Transliteration.

prAtibhAsika jIvo yaH tat jagat prAtibhAsikam |
vAstavaM manyate anyaHtu mithyA iti vyAvahArikaH || 40||

MEANING OF WORDS.

प्रातिभासिकः – illusory as in dream; जीवः – Jiva; यः – who; तत् – that; जगत् – universe; प्रातिभासिकम् - illusory as in dream; वास्तवं – really; मन्यते – thinks; अन्यः – other; तु – but; मिथ्या – illusory; इति – thus; व्यावहारिकः – empirical.

MEANING.

Illusory (Pratibhasika) Jiva thinks that the illusory world is real, but the empirical (Vyavaharika)Jiva thinks that the world is unreal.

Anvaya:

यः प्रातिभासिक जीवः तत् प्रातिभासिकम् जगत् वास्तवं मन्यते तु अन्यः व्यावहारिकः जीवः तत् मिथ्या इति (मन्यते)।

Note:

While the dreaming Jiva believes that the dream world is real, the waking Jiva believes that the dream world is unreal and the waking world is real. But both these Jivas are only passing projections of the mind, fleeting concepts that come and go in awareness, which is the underlying reality, devoid of separate selves.

There is a famous saying by Sankara:

ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।

अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २०॥

(Brahmajnanavalimala by Adi Shankara verse 20)

"Brahman is real, the universe is mithya (an ever-changing illusion/appearance), and the individual self (jiva) is non-different from Brahman."
"This is what is to be known by the true scriptures; this is the resounding declaration of Vedanta."

VERSE 41.

व्यावहारिकः जीवः यः तत् जगद् व्यावहारिकम् ।

सत्यं प्रत्येति मिथ्या इति मन्यते पारमार्थिकः ॥ ४१॥

Transliteration.

vyAvahArikaH jIvaH yaH tat jagad vyAvahArikam |
satyaM pratyeti mithyA iti manyate pAramArthikaH ॥ 41॥

MEANING OF WORDS.

व्यावहारिकः – empirical; जीवः Jiva; यः – who; तत् – that; जगद् – universe; व्यावहारिकम् – empirical; सत्यं – reality; प्रत्येति – sees; मिथ्या इति – unreal; मन्यते – thinks; पारमार्थिकः – the real (Jiva).

MEANING.

41. The empirical (Vyavaharika) self believes that the world is real. But the real Jiva (Paramarthika) knows it to be unreal. 

Anvaya:

यः व्यावहारिकः जीवः सः तत् व्यावहारिकम् जगद् सत्यं प्रत्येति पारमार्थिकः मिथ्या इति मन्यते ।

Note:

The three worlds of waking, dreaming, and dreamless sleep are fleeting appearances. The real Self transcends the three states of waking, dreaming, and deep sleep.

VERSE 42.

पारमार्थिक जीवः तु ब्रह्म ऐक्यं पारमार्थिकम् ।

प्रत्येति वीक्षते न अन्यत् वीक्षते तु अनृत आत्मना ॥ ४२॥

Transliteration.

pAramArthika jIvaH tu brahma aikyaM pAramArthikam |
pratyeti vIkShate na anyat vIkShate tu anRRita AtmanA ॥ 42॥

MEANING OF WORDS.

पारमार्थिक - the real; जीवः = Jiva; तु – but; ब्रह्म ऐक्यं – identity with Brahman; पारमार्थिकम् – real; प्रत्येति – knows; वीक्षते – sees; न – not; अन्यत् – other; वीक्षते – sees; तु – but; अनृत – false; आत्मना – Self.

MEANING.

The real Jiva knows that its identity with Brahman is the only reality. He does not see any other. If he sees any other world, he knows that to be unreal.

Anvaya:

पारमार्थिक जीवः तु ब्रह्म ऐक्यं पारमार्थिकम् प्रत्येति अन्यत् न वीक्षते अनृत आत्मना ।

Note:

This verse reflects the Mahavakya: Aham Brahmasmi (अहम् ब्रह्मास्मि) — "I am Brahman" (see Verse 34 above). By constant sravana, manana, and nididhyasana, the seeker abides continuously in that Reality.

The prerequisites for the path of Jnana (the Sadhana Chatushtaya, or Fourfold Qualifications) are:

1. Nityanitya Vastu Viveka (नित्यानित्यवस्तुविवेकः) — The discrimination (viveka) between the eternal (nitya) Reality (Brahman) and the impermanent (anitya) world.

2. Ihamutrartha Phala Bhoga Viraga (इहामुत्रार्थफलभोगविरागः) — Dispassion (viraga) toward the enjoyment of fruits/objects of pleasure (artha-phala-bhoga) in this world (iha) and in higher realms/heavens (amutra).

3. Samadi Shatka Sampatti (शमादिषट्कसम्पत्तिः) — The sixfold inner virtues:

   • Sama: Mind control; tranquility of the internal sense/mind.

   • Dama: Control of the external sense organs.

   • Uparati: Withdrawal of the senses from worldly objects (swadharma adherence).

   • Titiksha: Endurance of dualities/suffering without complaint.

   • Sraddha: Faith in the teachings of the Guru and the Scriptures (Vedas).

   • Samadhana: Single-pointed focus of the mind on Brahman.

4. Mumuksutvam (मुमुक्षुत्वम्) — The intense longing for liberation (moksha) from the cycle of birth and death (samsara).

A seeker desirous of liberation (mumukshu) who possesses these qualifications engages in three stages of practice to gain self-knowledge:

1. Sravana: Systematic listening to and study of the Upanishads and Advaita Vedanta texts under a qualified Guru.

2. Manana: Deep reflection to resolve all doubts regarding the teachings.

3. Nididhyasana: Unbroken assimilation and meditation on the truth of Tat Tvam Asi ("That Thou Art").

VERSES 43 & 44 .

माधुर्य द्रव शैत्यानि नीरधर्माः तरङ्गके ।

अनुगम्य अथ तन्निष्ठे फेने अपि अनुगता यथा ॥ ४३॥

साक्षिस्थाः सच्चिदानन्दाः सम्बन्धात् व्यावहारिके ।

तत् द्वारेण अनुगच्छन्ति तथैव प्रातिभासिके ॥ ४४॥

Transliteration.

mAdhurya drava shaityAni nIradharmAH tara~Ngake |
anugamya atha tanniShThe phene api anugatA yathA ॥ 43॥
sAkShisthAH sachcidAnandAH sambandhAt vyAvahArike |
tat dvAreNa anugachChanti tathaiva prAtibhAsike ॥ 44॥

MEANING OF WORDS.

माधुर्य – sweetness; द्रव – liquidity; शैत्यानि (शैत्य) – coldness; नीरधर्माः – characteristics of water; तरङ्गके - in waves; अनुगम्य – inhering; तन्निष्ठे फेन – in the foam of which wave is the substratum; अपि – also; यथा अनुगता – as inheres; साक्षिस्थाः – inherent characteristics of the Witness; सच्चिदानन्दाः – existence, consciousness and bliss; सम्बन्धात् – because of the connection; व्यावहारिके – empirical; तत् द्वारेण – through it; अनुगच्छन्ति – inhere; तथैव – similarly; प्रातिभासिके – in the dreaming Jiva.

MEANING.

The sweetness, liquidity, and cool nature of water are characteristics present equally in the ocean, its waves, and its foam. So, too, the Being-Consciousness-Bliss (Sat-Chit-Ananda) nature of the ultimate Self (Paramarthika) is present in the empirical self (Vyavaharika) and through it in the dream self (Pratibhasika), as both are merely apparent creations superimposed on the Self.

When foam subsides, its limiting name and form dissolve into the wave; when the wave subsides, it dissolves into the ocean, leaving only water as before. Similarly, the dream self and its subjective world dissolve into the empirical self upon waking; then the empirical self with its universe dissolves into the Paramarthika, leaving Brahman—pure Being-Consciousness-Bliss—shining alone as it always has.

Anvaya:

माधुर्य द्रव शैत्यानि नीरधर्माः तरङ्गके अनुगम्य अथ तन्निष्ठे फेने अपि यथा अनुगता साक्षिस्थाः सच्चिदानन्दाः सम्बन्धात् व्यावहारिके अनुगच्छन्ति तत् द्वारेण प्रातिभासिके तथैव।

Note:

Water appears as waves and the waves as foam. There is no difference between them except in name and form. Foams, waves, and water cannot be separated from their nature of sweetness, liquidity, and coldness.

VERSE 45.

लये फेनस्य तत् धर्मा द्रवाद्याः स्युः तरङ्गके ।

तस्यापि विलये नीरे तिष्ठन्ति एते यथा पुरा ॥ ४५॥

Transliteration.

laye phenasya tat dharmA dravAdyAH syuH tara~Ngake |
tasyApi vilaye nIre tiShThanti ete yathA purA ॥ 45॥

MEANING OF WORDS.

लये – disappearance; फेनस्य – of the foam; तत् – that; धर्मा – nature; द्रवाद्याः – liquidity etc; स्युः – exist; तरङ्गके – in the wave; तस्यापि विलये – with its disappearance again; नीरे – in the water; तिष्ठन्ति – stand; एते – these; यथा – just as; पुरा – before.

MEANING.

45. When the foam disappears, its characteristics merge in the waves. Similarly, when the wave disappears, its characteristics merge in the water.

Anvaya:

फेनस्य लये तत् धर्मा द्रवाद्याः तत् तरङ्गके स्युः तस्यापि विलये एते यथा नीरे तिष्ठन्ति पुरा ।

Note:

All properties such as coldness, fluidity, and sweetness, as well as all forms such as waves and foam, have no existence separate from their underlying essence, water. These forms appear and disappear in water, yet their true nature remains nothing other than water itself.

VERSE 46.

प्रातिभासिक जीवस्य लये स्युः व्यावहारिके ।

तत् लये सच्चिदानन्दाः पर्यवस्यन्ति साक्षिणि ॥ ४६॥

Transliteration.

prAtibhAsika jIvasya laye syuH vyAvahArike |
tat laye sachcidAnandAH paryavasyanti sAkShiNi ॥ 46॥

MEANING OF WORDS.

प्रातिभासिक जीवस्य – of the dreaming Jiva; लये – disappearance; स्युः – exists; व्यावहारिके – empirical; तत् – that; लये – disappearance; सच्चिदानन्दाः – being, consciousness, bliss; पर्यवस्यन्ति – merge; साक्षिणि – witness.

MEANING.

When the Jiva wakes up from the dream, its characteristics (being, consciousness, bliss) merge with the empirical Jiva. When the empirical Jiva dissolves, its characteristics merge with the Witness.

Anvaya:

प्रातिभासिक जीवस्य लये व्यावहारिके स्युः तत् लये सच्चिदानन्दाः साक्षिणि पर्यवस्यन्ति ।

The end.

इति भारती तीर्थ स्वामिना विरचितःदृग्दृश्यविवेकः समाप्तः ॥

Here ends the Drg Drisya Viveka written by Bharatii Tirtha.

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