dwai Posted January 30, 2018 https://www.arshabodha.org/adiShankara/DrigDrishya-9.pdf Quote āndhya-māndya-patutveshu netra-dharmeshu caikadhā sankalpayen manah shrotra tvag-ādau yojyatām idam Blindness, dullness & sharpness, which are qualities of the eye the mind cognizes, being one. This also applies to hearing, touch, etc. nīla-pīta-sthūla-sūkshma hrasva-dīrghādi-bhedatah nānā-vidhāni rūpāni pashyel locanam ekadhā Blue & yellow, gross & subtle, short & long, etc. Due to such differences, many kinds of forms exist. The eye seeing (them) is but one. nodeti nāstam ety eshā na vriddhim yāti na kshayam svayam vibhāty athānanyāni bhāsayet sādhanam vinā This (consciousness) does not arise or disappear, nor does it increase or decrease. It shines on its own. Other objects it reveals without any other means. kāmah sankalpa-sandehau shraddhā ’shraddhe dhritītare hrīr dhīr bhīr ityevam ādīn bhāsayaty ekadhā citih Desire, certainty & doubt, belief & disbelief, firmness & its opposite, modesty, intelligence, fear, etc. – one consciousness reveals. cicchāyā ’veshato budau bhānam dhīs tu dvidhā sthitā ekāhankritir anyā syād antah-karana-rūpinī Manifest in the mind, consciousness shines being reflected. Mind is two-fold: one aspect is ahankara – ego, the other is antahkarana – mind. chāyāhankārayor aikyam taptāyah pindavan matam ad- ahankāra-tādātmyād dehash cetanatām agāt 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. sambandhinoh sator nāsti nivrittih sahajasya tu karma-kshayāt prabodhāc ca nivartete kramād ubhe 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. ahankārasya tādātmyam cicchāyā-deha-sākshibhih sahajam karmajam bhrānti- janyam ca trividham kramāt 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 – each of these three respectively. antah-karana-vrittish ca citic-cachāyaikyam āgatā vāsanāh kalpayet svapne bodhe ’kshair vishayān bahih Mental activities which are non-separate from reflected consciousness project thoughts while dreaming and external objects of perception while awake. ahankāra-laye suptau bhaved deho ’py acetanah ahankāra-vikāsārdhah svapnah sarvastu jāgarah In deep sleep, ego disappears and the body becomes insentient. In dream, the ego is half-manifest. In waking, it is fully manifest. shakti-dvayam hi māyāyā vikshep-āvritti-rūpakam vikshepa-shaktir lingādi brahmāndāntam jagat srijet Maya has two powers: projecting and veiling The power of projection creates the world – from subtle body to the universe. mano ’hankrity upādānam lingam ekam jadātmakam avasthā-trayam anveti jāyate mriyate tathā 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. antar drig-drishyayor bhedam bahish ca brahma-sargayoh āvrinoty aparā shaktih sā samsārasya kāranam The inner difference between observer and observed and the external (difference) between brahman and world – the other power conceals (these differences). That (power) is the cause for worldly life. srishtir nāma brahma-rūpe sac-cid-ānanda-vastuni abdhau phenādivat sarva- nāma-rūpa-prasāranā The world is a manifestation of brahman in limitless, unchanging consciousness. Like foam and bubbles in the ocean, names and forms become manifest. asya jīvatvam āropāt sākshiny apy avabhāsate āvritau tu vinashtāyām bhede bhāte ’payāti tat For that (person), due to superimpostion, individuality appears in witness consciousness. When the veiling power is destroyed, the difference becomes apparent and that disappears. sākshinah purato bhāti lingam dehena samyutam citi-cchāyā-samāveshāj jīvah syād vyāvahārikah In the presence of witness consciousness subtle body united with a physical body becomes sentient due to reflected consciousness. Such is the empirical person. atrāpy āvriti-nāshena vibhāti brahma-sargayoh bhedas tayor vikārah syāt sarge na brahmani kvacit 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. tathā sarga-brahmanosh ca bhedam āvritya tishthati yā shaktis tad-vashād brahma vikritatvena bhāsate Similarly, for brahman and world, the difference is concealed due to the veiling power. (Therefore) brahman appears to have undergone modification. kha-vāyv-agni-jalorvīshu deva-tiryan-narādishu abhinnāh sac-cid-ānandāh bhidyate rūpa-nāmanī In space, air, fire, water & earth, and in gods, animals & people, existence, knownness and attractiveness are the same. Names and forms differentiate them. 1 Share this post Link to post Share on other sites
