Published by

International Vedanta Mission

www.vmission.org.in / vmission@gmail.com

Drig Drishya Vivekof Shri Adi Shankaracharya

(with meaning in Hindi and English)

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Drig Drishya Vivek

:ia n`';a ykspua n`d~:ia n`';a ykspua n`d~:ia n`';a ykspua n`d~:ia n`';a ykspua n`d~:ia n`';a ykspua n`d~

rn~n`';a n`Drq ekule~Arn~n`';a n`Drq ekule~Arn~n`';a n`Drq ekule~Arn~n`';a n`Drq ekule~Arn~n`';a n`Drq ekule~A

n`';k% /kho`Ùk;Llk{khn`';k% /kho`Ùk;Llk{khn`';k% /kho`Ùk;Llk{khn`';k% /kho`Ùk;Llk{khn`';k% /kho`Ùk;Llk{kh

n`xso u rq n`';rsAAn`xso u rq n`';rsAAn`xso u rq n`';rsAAn`xso u rq n`';rsAAn`xso u rq n`';rsAA

:i n`'; gS vkSj us= n`"VkA ;s us=&n`"Vk Hkheu dh n`f"V ls n`'; dh Js.kh esa vk tkrs gaSA eu'kCn ls yf{kr lHkh o`fÙk;k¡ Hkh lk{kh dh n`f"V lsn`'; gaSA ;g lk{kh fdlh ds }kjk n`'; ugha curkgS] vr% og gh okLrfod n`"Vk gSA

The form is perceived and the eye is itsperceiver. The eye is perceived and the mindits perceiver. The mind with its modificationsis perceived and the witness is verily the

perceiver, but it is not perceived.

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Drig Drishya Vivek

uhyihrLFkwylw{euhyihrLFkwylw{euhyihrLFkwylw{euhyihrLFkwylw{euhyihrLFkwylw{e

gªLonh?kZkfn Hksnr%AgªLonh?kZkfn Hksnr%AgªLonh?kZkfn Hksnr%AgªLonh?kZkfn Hksnr%AgªLonh?kZkfn Hksnr%A

ukukfo/kkfu :ikf.kukukfo/kkfu :ikf.kukukfo/kkfu :ikf.kukukfo/kkfu :ikf.kukukfo/kkfu :ikf.k

i';sYykspuesd/kkAAi';sYykspuesd/kkAAi';sYykspuesd/kkAAi';sYykspuesd/kkAAi';sYykspuesd/kkAA

gekjh vka[k lk{kh cudj uhyk] ihyk] LFkwy]lw{e] NksVk] cM+k vkfn vusdksa izdkj ds :iksa dksns[krh gSA

The forms appear as various on accountof such distinctions as blue, yellow, gross,subtle, short, long etc. The eye, on the otherhand, sees them, itself remaining one and thesame.

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Drig Drishya Vivek

vkU/;ekU|iVqRos"kqvkU/;ekU|iVqRos"kqvkU/;ekU|iVqRos"kqvkU/;ekU|iVqRos"kqvkU/;ekU|iVqRos"kq

us=/kesZ"kq pSd/kkAus=/kesZ"kq pSd/kkAus=/kesZ"kq pSd/kkAus=/kesZ"kq pSd/kkAus=/kesZ"kq pSd/kkA

ladYi;sUeu% Jks=ladYi;sUeu% Jks=ladYi;sUeu% Jks=ladYi;sUeu% Jks=ladYi;sUeu% Jks=

RoxknkS ;ksT;rkfene~AARoxknkS ;ksT;rkfene~AARoxknkS ;ksT;rkfene~AARoxknkS ;ksT;rkfene~AARoxknkS ;ksT;rkfene~AA

ml vka[k dk vU/kkiu] eUnrk ;k rh{.krkvkfn fofo/k /keksZa dks gekjk ,d eu tkurk gSAblh izdkj ls d.kZ] Ropk vkfn bfUnz;ksa ds fo"k;ksads ckjs esa Hkh le>uk pkfg;sA

Such characteristics of the eye asblindness, sharpness or dullness, the mind isable to cognize because it is a unity. This also

applies to the ear, skin etc.

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Drig Drishya Vivek

dke% ladYilansgkSdke% ladYilansgkSdke% ladYilansgkSdke% ladYilansgkSdke% ladYilansgkS

J)k·J)s /k`rhrjsAJ)k·J)s /k`rhrjsAJ)k·J)s /k`rhrjsAJ)k·J)s /k`rhrjsAJ)k·J)s /k`rhrjsA

gªh/khZHkhZfjR;soeknhu~gªh/khZHkhZfjR;soeknhu~gªh/khZHkhZfjR;soeknhu~gªh/khZHkhZfjR;soeknhu~gªh/khZHkhZfjR;soeknhu~

Hkkl;R;sd/kk fpfr%AAHkkl;R;sd/kk fpfr%AAHkkl;R;sd/kk fpfr%AAHkkl;R;sd/kk fpfr%AAHkkl;R;sd/kk fpfr%AA

dkeuk] ladYi] lansg] J)k] vJ)k]/kS;Z] yTtk] Kku] Hk; vkfn eu dhfofo/k o`fÙk;ksa dks Hkh ,d gh lk{kh psrurkizdkf'kr djrh gSA

Consciousness illumines desire,determination and doubt, belief and nonbelief, constancy and its opposite, modesty,understanding, fear and other, because it is aunity.

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Drig Drishya Vivek

uksnsfr ukLresR;s"kkuksnsfr ukLresR;s"kkuksnsfr ukLresR;s"kkuksnsfr ukLresR;s"kkuksnsfr ukLresR;s"kk

u o`f)a ;kfr u {k;e~Au o`f)a ;kfr u {k;e~Au o`f)a ;kfr u {k;e~Au o`f)a ;kfr u {k;e~Au o`f)a ;kfr u {k;e~A

Lo;a foHkkR;FkkU;kfuLo;a foHkkR;FkkU;kfuLo;a foHkkR;FkkU;kfuLo;a foHkkR;FkkU;kfuLo;a foHkkR;FkkU;kfu

Hkkl;sr~ lk/kua foukAAHkkl;sr~ lk/kua foukAAHkkl;sr~ lk/kua foukAAHkkl;sr~ lk/kua foukAAHkkl;sr~ lk/kua foukAA

lk{kh psrurk dk u gh mn; gksrk gS] vkSj ugh vLr gksrk gSA blesa dksbZ o`f) vFkok {k; ughagksrs gaSA ;g Lo;a izdkf'kr gksrh gS] rFkk oxSj fdlhlk/ku dh vis{kk ds vU; leLr dks izdkf'krdjrh gSA

This Consciousness does neither rise norset. It does not increase; nor does it sufferdecay. Being self-luminous, it illumineseverything else without any other aid.

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Drig Drishya Vivek

fpPNk;kos'krks cq)kSfpPNk;kos'krks cq)kSfpPNk;kos'krks cq)kSfpPNk;kos'krks cq)kSfpPNk;kos'krks cq)kS

Hkkua /khLrq f}/kk fLFkrkAHkkua /khLrq f}/kk fLFkrkAHkkua /khLrq f}/kk fLFkrkAHkkua /khLrq f}/kk fLFkrkAHkkua /khLrq f}/kk fLFkrkA

,dkgaÑfrjU;k L;kr~,dkgaÑfrjU;k L;kr~,dkgaÑfrjU;k L;kr~,dkgaÑfrjU;k L;kr~,dkgaÑfrjU;k L;kr~

vUr%dj.k:fi.khAAvUr%dj.k:fi.khAAvUr%dj.k:fi.khAAvUr%dj.k:fi.khAAvUr%dj.k:fi.khAA

cqf) esa psrurk dk izfrfcEc iM+rs gh tM+cqf) LQwfrZ ls ;qDr gks tkrh gSA rFkk blesa tkuusdk lkeF;Z tx tkrk gSA rRi'pkr~ ;g cqf) nksizdkj dh fof'k"V o`fÙk;ksa ls ;qDr fn[kus yxrh gSAizFke vgadkj vkSj nwljh vUr%dj.k o`fÙkA

Buddhi appears to possess luminosity onaccount of the reflection of Consciousness init. Intelligence is of two kinds. One isdesignated egoity, the other as mind.

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Drig Drishya Vivek

Nk;kgadkj;ksjSD;aNk;kgadkj;ksjSD;aNk;kgadkj;ksjSD;aNk;kgadkj;ksjSD;aNk;kgadkj;ksjSD;a

rIrk;%fi.MoUere~ArIrk;%fi.MoUere~ArIrk;%fi.MoUere~ArIrk;%fi.MoUere~ArIrk;%fi.MoUere~A

rngadkjrknkRE;kr~rngadkjrknkRE;kr~rngadkjrknkRE;kr~rngadkjrknkRE;kr~rngadkjrknkRE;kr~

nsg'psrurkexkr~ AAnsg'psrurkexkr~ AAnsg'psrurkexkr~ AAnsg'psrurkexkr~ AAnsg'psrurkexkr~ AA

izfrfcfEcr psrurk vkSj vgadkj dk lEcU/kris gq, yksgs ds xksys vkSj vfXu ds leku gksrk gSAvgadkj tc nsg ls rknkRE; djrk gS] rc nsg Hkhpsruoku~ gks tkrk gSA

In the opinion of the wise, the identityof the reflection and of ego is like the identityof the fire and the iron ball. The body havingbeen identified with the ego passes for aconscious entity.

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Drig Drishya Vivek

vgadkjL; rknkRE;vgadkjL; rknkRE;vgadkjL; rknkRE;vgadkjL; rknkRE;vgadkjL; rknkRE;

fpPNk;knsglkf{kfHk%AfpPNk;knsglkf{kfHk%AfpPNk;knsglkf{kfHk%AfpPNk;knsglkf{kfHk%AfpPNk;knsglkf{kfHk%A

lgta deZta HkzkfUrlgta deZta HkzkfUrlgta deZta HkzkfUrlgta deZta HkzkfUrlgta deZta HkzkfUr

tU;a p f=fo/ka Øekr~AAtU;a p f=fo/ka Øekr~AAtU;a p f=fo/ka Øekr~AAtU;a p f=fo/ka Øekr~AAtU;a p f=fo/ka Øekr~AA

vgadkj dk fpnkHkkl] nsg vkSj lk{kh pSrU; dslkFk rknkRE; Øe'k% lgt] deZt vkSj HkzkfUrtU;gksrk gSA

The identification of the ego with thereflection of Consciousness, the body and theWitness are of three kinds, namely, natural,due to past karma, and due to ignorance,respectively.

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Drig Drishya Vivek

lEcfU/kuks% lrksukZfLrlEcfU/kuks% lrksukZfLrlEcfU/kuks% lrksukZfLrlEcfU/kuks% lrksukZfLrlEcfU/kuks% lrksukZfLr

fuo`fÙk% lgtL; rqAfuo`fÙk% lgtL; rqAfuo`fÙk% lgtL; rqAfuo`fÙk% lgtL; rqAfuo`fÙk% lgtL; rqA

deZ{k;kr~ izcks/kkPpdeZ{k;kr~ izcks/kkPpdeZ{k;kr~ izcks/kkPpdeZ{k;kr~ izcks/kkPpdeZ{k;kr~ izcks/kkPp

fuorZsrs ØeknqHksAAfuorZsrs ØeknqHksAAfuorZsrs ØeknqHksAAfuorZsrs ØeknqHksAAfuorZsrs ØeknqHksAA

vgadkj dk fpr~izfrfcEc ds lkFk ds lgtrknkRE; gS] mldh fuo`fÙk ugha gksrh gSA fdUrq 'ks"knks izdkj ds rknkRE;ksa dh fuo`fÙk Øe'k% deZ{k;vkSj rÙoKku ls gksrh gSA

The mutual identification of the ego andthe reflection of Consciousness, which isnatural, does not cease so long as they aretaken to be real. The other two identificationdisappear after the wearing out of the result oKarma and the attainment of the knowledgeof the highest Reality respectively.

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Drig Drishya Vivek

vgadkjy;s lqIrkSvgadkjy;s lqIrkSvgadkjy;s lqIrkSvgadkjy;s lqIrkSvgadkjy;s lqIrkS

Hkosn~ nsgks·I;psru%AHkosn~ nsgks·I;psru%AHkosn~ nsgks·I;psru%AHkosn~ nsgks·I;psru%AHkosn~ nsgks·I;psru%A

vgadkjfodklk/kZ%vgadkjfodklk/kZ%vgadkjfodklk/kZ%vgadkjfodklk/kZ%vgadkjfodklk/kZ%

LoIu% loZLrq tkxj%AALoIu% loZLrq tkxj%AALoIu% loZLrq tkxj%AALoIu% loZLrq tkxj%AALoIu% loZLrq tkxj%AA

vgadkj tc iw.kZ y; dks izkIr gksrk gS] mlle; nsg dh vpsrurk ls yf{kr lq"kqfIr voLFkkizkIr gksrh gSA vgadkj ds v/kZfodkl esa LoIukoLFkkrFkk vgadkj ds iw.kZfodkl ls tkxzr voLFkk izkIrgksrh gSA

In the state of deep sleep, when egodisappears the body also becomesunconscious. The state in which there is thehalf manifestation of the ego is called thedream state, and the full manifestation of theego is the state of waking.

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Drig Drishya Vivek

vUr%dj.ko`fÙk'pvUr%dj.ko`fÙk'pvUr%dj.ko`fÙk'pvUr%dj.ko`fÙk'pvUr%dj.ko`fÙk'p

fpfrPNk;SD;ekxrk%AfpfrPNk;SD;ekxrk%AfpfrPNk;SD;ekxrk%AfpfrPNk;SD;ekxrk%AfpfrPNk;SD;ekxrk%A

okluk% dYi;sr~ LoIusokluk% dYi;sr~ LoIusokluk% dYi;sr~ LoIusokluk% dYi;sr~ LoIusokluk% dYi;sr~ LoIus

cks/ks·{kSfoZ"k;kUcfg%AAcks/ks·{kSfoZ"k;kUcfg%AAcks/ks·{kSfoZ"k;kUcfg%AAcks/ks·{kSfoZ"k;kUcfg%AAcks/ks·{kSfoZ"k;kUcfg%AA

cqf) dh vUr%dj.k ofÙk Hkh izfrfcfEcr psrurkds lkFk rknkRE; dj thoUr gks tkrh gSA okluk dsvuq:i LoIu txr~ dk l`tu djrh gSA tkxzr~ esaHkh blh o`fÙk ds }kjk cká fo"k;ksa dh dYiuk gksrhgSA

The inner organ which in itself but amodification identifying itself with thereflection of Consciousness imagines ideas inthe dream. And the same inner organimagines objects external to itself in the wakingstate with respect to the sense-organs.

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Drig Drishya Vivek

euks·gaÑR;qiknkuaeuks·gaÑR;qiknkuaeuks·gaÑR;qiknkuaeuks·gaÑR;qiknkuaeuks·gaÑR;qiknkua

fyaxesda tMkRede~Afyaxesda tMkRede~Afyaxesda tMkRede~Afyaxesda tMkRede~Afyaxesda tMkRede~A

voLFkk=;eUosfrvoLFkk=;eUosfrvoLFkk=;eUosfrvoLFkk=;eUosfrvoLFkk=;eUosfr

tk;rs fez;rs rFkkAAtk;rs fez;rs rFkkAAtk;rs fez;rs rFkkAAtk;rs fez;rs rFkkAAtk;rs fez;rs rFkkAA

vUr%dj.k ofÙk&eu rFkk vgadkjofÙk dk miknku,d gh tM+ fyax'kjhj gSA bl fyax vFkok lw{e'kjhj ds vkokxeu ds dkj.k gh rhu voLFkkvksa dh,oa tUe&ej.k dh izkfIr gksrh gSA

The subtle body which is the materialcause of the mind and egoism is one and ofthe nature of in sentiency. It moves in the threestates and is born and it dies.

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Drig Drishya Vivek

'kfDr};a fg ek;k;k'kfDr};a fg ek;k;k'kfDr};a fg ek;k;k'kfDr};a fg ek;k;k'kfDr};a fg ek;k;k

fo{ksiko`fÙk:ide~Afo{ksiko`fÙk:ide~Afo{ksiko`fÙk:ide~Afo{ksiko`fÙk:ide~Afo{ksiko`fÙk:ide~A

fo{ksi'kfDrfy±xkfnfo{ksi'kfDrfy±xkfnfo{ksi'kfDrfy±xkfnfo{ksi'kfDrfy±xkfnfo{ksi'kfDrfy±xkfn

czãk.MkUra txr~ l`tsr~AAczãk.MkUra txr~ l`tsr~AAczãk.MkUra txr~ l`tsr~AAczãk.MkUra txr~ l`tsr~AAczãk.MkUra txr~ l`tsr~AA

ek;k dh nks 'kfDr;k¡ gS&fo{ksi 'kfDr vkSjvkoj.k 'kfDrA fo{ksi 'kfDr fyax 'kjhj ls ysdjczãk.M rd dk l`tu djrh gSA

Two powers, undoubtedly, are predicatedof Maya, viz., those of projecting are veiling.The projecting power creates everything fromthe subtle body to the gross universe.

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Drig Drishya Vivek

l`f"VukZe czã:isl`f"VukZe czã:isl`f"VukZe czã:isl`f"VukZe czã:isl`f"VukZe czã:is

lfPpnkuUnoLrqfuAlfPpnkuUnoLrqfuAlfPpnkuUnoLrqfuAlfPpnkuUnoLrqfuAlfPpnkuUnoLrqfuA

vC/kkS QsukfnoRk~ loZvC/kkS QsukfnoRk~ loZvC/kkS QsukfnoRk~ loZvC/kkS QsukfnoRk~ loZvC/kkS QsukfnoRk~ loZ

uke:iizlkj.kkAAuke:iizlkj.kkAAuke:iizlkj.kkAAuke:iizlkj.kkAAuke:iizlkj.kkAA

tSls ,d lkxj esa vusd Qsu&cqn~cqnsa vkfn :imRié gksrs gS] oSls gh ,d lr~ fpr~ vkuUn Lo:iczã esa vusd uke vkSj :iksa ds izlkj.k gks tkusdks l`f"V dgrs gSA

The manifesting of all names and formsin the entity which is Existence – Consciousness– Bliss and which is the same as Brahman, like the foams etc. in the ocean, is known as

creation.

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Drig Drishya Vivek

vUrnZ`Xn`';;ksHksZnavUrnZ`Xn`';;ksHksZnavUrnZ`Xn`';;ksHksZnavUrnZ`Xn`';;ksHksZnavUrnZ`Xn`';;ksHksZna

cfg'p czãlxZ;ks%Acfg'p czãlxZ;ks%Acfg'p czãlxZ;ks%Acfg'p czãlxZ;ks%Acfg'p czãlxZ;ks%A

vko`.kksR;ijk 'kfDr%vko`.kksR;ijk 'kfDr%vko`.kksR;ijk 'kfDr%vko`.kksR;ijk 'kfDr%vko`.kksR;ijk 'kfDr%

lk lalkjL; dkj.ke~AAlk lalkjL; dkj.ke~AAlk lalkjL; dkj.ke~AAlk lalkjL; dkj.ke~AAlk lalkjL; dkj.ke~AA

vUnj n`"Vk vkSj n`'; dk Hksn djds] ckgj czãvkSj lxZ ds Hksnksa dks ek;k dh vkoj.k 'kfDr <+dnsrh gSA ;g gh lalkj dk dkj.k gSA

The other power conceals the distinctionbetween the perceiver and the perceivedobjects which are cognized within the body aswell as the distinction between Brahman andthe phenomenal universe which is perceivedoutside. This power is the cause of thephenomenal universe.

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Drig Drishya Vivek

lkf{k.k% iqjrks Hkkfrlkf{k.k% iqjrks Hkkfrlkf{k.k% iqjrks Hkkfrlkf{k.k% iqjrks Hkkfrlkf{k.k% iqjrks Hkkfr

fyaxa nsgsu la;qre~Afyaxa nsgsu la;qre~Afyaxa nsgsu la;qre~Afyaxa nsgsu la;qre~Afyaxa nsgsu la;qre~A

fpfrPNk;klekos'kkr~fpfrPNk;klekos'kkr~fpfrPNk;klekos'kkr~fpfrPNk;klekos'kkr~fpfrPNk;klekos'kkr~

tho% L;kn~ O;kogkfjd%AAtho% L;kn~ O;kogkfjd%AAtho% L;kn~ O;kogkfjd%AAtho% L;kn~ O;kogkfjd%AAtho% L;kn~ O;kogkfjd%AA

tho 'kCn ml ¼eu ds vUrxZr fo|eku½O;ogkj djus okys drkZ ds fy;s iz;qDr gksrk gS] tkslk{kh ds vR;Ur fudV gksrk gS] rFkk tks psrurkdh Nk;k ls ;qDr gksus ds dkj.k gh thoUr gksrk gSA

The subtle body which exists in closeproximity to the Witness identifying itself withgross body becomes the embodied empiricalself, on account of its being affected by thereflection of Consciousness

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Drig Drishya Vivek

vL; thoRoekjksikr~vL; thoRoekjksikr~vL; thoRoekjksikr~vL; thoRoekjksikr~vL; thoRoekjksikr~

lkf{k.;I;oHkklrsAlkf{k.;I;oHkklrsAlkf{k.;I;oHkklrsAlkf{k.;I;oHkklrsAlkf{k.;I;oHkklrsA

vko`ÙkkS rq fou"Vk;kavko`ÙkkS rq fou"Vk;kavko`ÙkkS rq fou"Vk;kavko`ÙkkS rq fou"Vk;kavko`ÙkkS rq fou"Vk;ka

Hksns Hkkrs·i;kfr rr~AAHksns Hkkrs·i;kfr rr~AAHksns Hkkrs·i;kfr rr~AAHksns Hkkrs·i;kfr rr~AAHksns Hkkrs·i;kfr rr~AA

vfoosdh euq"; bl tho ds thoRo dk vkjksi.klk{kh esa djds ml lk{kh dks gh tho :i ls ns[krkgSA tc foosd izkIr djds tho ,oa lk{kh dks;Fkkor~ ns[k fy;k tkrk gS rc vkoj.k 'kfDr uk'kdks izkIr gks tkrh gSA

The character of an embodied self appearthrough false superimposition in the Sakshialso. With the disappearance of the veilingpower, the distinction between the seer andthe object becomes clear and with it the jivacharacter of the Sakshi disappears.

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Drig Drishya Vivek

rFkk lxZczã.kks'prFkk lxZczã.kks'prFkk lxZczã.kks'prFkk lxZczã.kks'prFkk lxZczã.kks'p

Hksneko`R; fr"BfrAHksneko`R; fr"BfrAHksneko`R; fr"BfrAHksneko`R; fr"BfrAHksneko`R; fr"BfrA

;k 'kfDrLr}'kkn~ czã;k 'kfDrLr}'kkn~ czã;k 'kfDrLr}'kkn~ czã;k 'kfDrLr}'kkn~ czã;k 'kfDrLr}'kkn~ czã

foÑrRosu HkklrsAAfoÑrRosu HkklrsAAfoÑrRosu HkklrsAAfoÑrRosu HkklrsAAfoÑrRosu HkklrsAA

;g vkoj.k 'kfDr gh czã vkSj l`f"V ds Hksndks Hkh <+d nsrh gS] ,oa blh ds dkj.k czã

uke&:iksa ds /keksZ ls ;qDr fodkjh Hkklrk gSA

Similarly Brahman, through the influenceof the power that conceals the distinctionbetween It and the phenomenal universe,appears as endowed with the attributes of

change.

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Drig Drishya Vivek

v=kI;ko`fÙkuk'ksuv=kI;ko`fÙkuk'ksuv=kI;ko`fÙkuk'ksuv=kI;ko`fÙkuk'ksuv=kI;ko`fÙkuk'ksu

foHkkfr czãlxZ;ks%AfoHkkfr czãlxZ;ks%AfoHkkfr czãlxZ;ks%AfoHkkfr czãlxZ;ks%AfoHkkfr czãlxZ;ks%A

HksnLr;ksfoZdkj% L;kr~HksnLr;ksfoZdkj% L;kr~HksnLr;ksfoZdkj% L;kr~HksnLr;ksfoZdkj% L;kr~HksnLr;ksfoZdkj% L;kr~

lxsZ u czãf.k Dofpr~AlxsZ u czãf.k Dofpr~AlxsZ u czãf.k Dofpr~AlxsZ u czãf.k Dofpr~AlxsZ u czãf.k Dofpr~A

;gk¡ ij Hkh vkoj.k ds uk'k gksus ij nksuksa¼czã vkSj l`f"V½ dk Hksn Li"V gks tkrk gS vkSjfodkj ek= l`f"V esa gh gksrs gS czã esa ugha* ;gckr Li"V gks tkrh gSA

In this case also, the distinction betweenBrahman and the phenomenal universebecomes clear with the disappearance of theveiling power. Therefore change is perceivedin the phenomenal universe, but never inBrahman.

20

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Drig Drishya Vivek

vfLr Hkkfr fiz;a :iavfLr Hkkfr fiz;a :iavfLr Hkkfr fiz;a :iavfLr Hkkfr fiz;a :iavfLr Hkkfr fiz;a :ia

uke psR;a'kiapde~Auke psR;a'kiapde~Auke psR;a'kiapde~Auke psR;a'kiapde~Auke psR;a'kiapde~A

vk|=;a czã:iavk|=;a czã:iavk|=;a czã:iavk|=;a czã:iavk|=;a czã:ia

txnzwia rrks };e~AAtxnzwia rrks };e~AAtxnzwia rrks };e~AAtxnzwia rrks };e~AAtxnzwia rrks };e~AA

txr~ dk izR;sd fo"k; ikap va'kksa ls ;qDrgksrk gSA ;s vfLr ¼gksuk½] Hkkfr ¼Hkkflr gksuk½]fiz;rk] uke rFkk :i gSA blesa izFke rhu czã:igSa] vkSj 'ks"k nks txnzwi gSaA

Every entity has five characteristics, viz.,existence, effulgence, lovability, form andname. Of these, the first three are reflectionof Brahman, and the next two to the creation.

21

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Drig Drishya Vivek

[ka ok;q vfXutyksohZ"kq[ka ok;q vfXutyksohZ"kq[ka ok;q vfXutyksohZ"kq[ka ok;q vfXutyksohZ"kq[ka ok;q vfXutyksohZ"kq

nsofr;Zad~ ujkfn"kqAnsofr;Zad~ ujkfn"kqAnsofr;Zad~ ujkfn"kqAnsofr;Zad~ ujkfn"kqAnsofr;Zad~ ujkfn"kqA

vfHkék% lfPpnkuUnkvfHkék% lfPpnkuUnkvfHkék% lfPpnkuUnkvfHkék% lfPpnkuUnkvfHkék% lfPpnkuUnk

fHk|rs :iukeuhAAfHk|rs :iukeuhAAfHk|rs :iukeuhAAfHk|rs :iukeuhAAfHk|rs :iukeuhAA

vkdk'k] ok;q] vfXu] ty] rFkk i`Foh egkHkwrksals cus tM+ iziap esa] rFkk nsork] i'kq euq"; vkfnpsruizkf.k;ksa esa lfPpnkuUn rÙo vfHké gS] Hksn ek=uke&:iksa dh nf"V ls gh gksrs gSA

The attributes of Existence, Consciousnessand Bliss are equally present in the space, air,fire, water and earth as well as in deities,animals and men etc. Names and forms alonemake one differ from the other.

22

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Drig Drishya Vivek

mis{; uke:is }smis{; uke:is }smis{; uke:is }smis{; uke:is }smis{; uke:is }s

lfPpnkuUnrRij%AlfPpnkuUnrRij%AlfPpnkuUnrRij%AlfPpnkuUnrRij%AlfPpnkuUnrRij%A

lekf/ka loZnk dq;kZn~lekf/ka loZnk dq;kZn~lekf/ka loZnk dq;kZn~lekf/ka loZnk dq;kZn~lekf/ka loZnk dq;kZn~

ân;s ok·Fkok cfg%AAân;s ok·Fkok cfg%AAân;s ok·Fkok cfg%AAân;s ok·Fkok cfg%AAân;s ok·Fkok cfg%AA

txr~ 'kCn ls yf{kr ^uke vkSj :iksa* dhmis{kk djds] vius eu esa vFkok cká txr~ esalfPpnkuUn Lo:i czã dks gh loZ= ns[krs gq, mlhesa fpÙk dks lekfgr djus dk lrr iz;kl djukpkfg;sA

Having become indifferent to name andform and being devoted to Sac-chid-anandaaspects, one should always practice samadhieither within the heart or outside.

23

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Drig Drishya Vivek

lfodYiks fufoZZdYi%lfodYiks fufoZZdYi%lfodYiks fufoZZdYi%lfodYiks fufoZZdYi%lfodYiks fufoZZdYi%

lekf/kf}Zfo/kks âfnAlekf/kf}Zfo/kks âfnAlekf/kf}Zfo/kks âfnAlekf/kf}Zfo/kks âfnAlekf/kf}Zfo/kks âfnA

n`';'kCnkuqos/ksun`';'kCnkuqos/ksun`';'kCnkuqos/ksun`';'kCnkuqos/ksun`';'kCnkuqos/ksu

lfodYi% iquf}Z/kkAAlfodYi% iquf}Z/kkAAlfodYi% iquf}Z/kkAAlfodYi% iquf}Z/kkAAlfodYi% iquf}Z/kkAA

vc lekf/k dk ifjp; nsrs gq, dgrs gaS fdlekf/k dh izkfIr nks pj.kksa esa fl) gksrh gS]lfodYi vkSj fufoZdYi lekf/kA lfodYi lekf/k esa Hkh Øe ls nks Li"V pj.k gksrs gSa & n';kuqfo)vkSj 'kCnkuqfo)A

Two kinds of Samadhi to be practised inthe heart are know as Savikalpa andNirvikalpa. Savikalpa-Samadhi is again dividedinto two classes, according to its associationwith a cognizable object or a scriptural word.

24

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Drig Drishya Vivek

dkek|kf'pÙkxk n`';k%dkek|kf'pÙkxk n`';k%dkek|kf'pÙkxk n`';k%dkek|kf'pÙkxk n`';k%dkek|kf'pÙkxk n`';k%

rRlkf{kRosu psrue~ArRlkf{kRosu psrue~ArRlkf{kRosu psrue~ArRlkf{kRosu psrue~ArRlkf{kRosu psrue~A

/;k;sn~ n`';kuqfo)ks·;a/;k;sn~ n`';kuqfo)ks·;a/;k;sn~ n`';kuqfo)ks·;a/;k;sn~ n`';kuqfo)ks·;a/;k;sn~ n`';kuqfo)ks·;a

lekf/k% lfodYid%AAlekf/k% lfodYid%AAlekf/k% lfodYid%AAlekf/k% lfodYid%AAlekf/k% lfodYid%AA

ân; esa n';kuqfo) lfodYi lekf/k ds vH;klgsrq bl rF; dk lexzrk ls vFkZ ns[kks fd dkekfnlHkh cqf) o`fÙk;k¡ n`'; gSa] rFkk ge mlds lk{khpsru rÙo gSaA* blds QyLo:i tks vUr%fLFkfrmRié gksrh gS mls gh n';kuqfo) lfodYi lekf/kdgrs gSaA

See the desires etc as objects ofperception, and see yourself, the conscious-ness, as their seer. When we deeply meditateon these facts then we glide into an quiet yetawareful state which is called Dryshyaprompted Savikalpa-Samadhi, facilitated byseer-seen viveka.

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Drig Drishya Vivek

vlax% lfPpnkuUn%vlax% lfPpnkuUn%vlax% lfPpnkuUn%vlax% lfPpnkuUn%vlax% lfPpnkuUn%

LoizHkks }SroftZr%ALoizHkks }SroftZr%ALoizHkks }SroftZr%ALoizHkks }SroftZr%ALoizHkks }SroftZr%A

vLehfr 'kCnfo)ks·;avLehfr 'kCnfo)ks·;avLehfr 'kCnfo)ks·;avLehfr 'kCnfo)ks·;avLehfr 'kCnfo)ks·;a

lekf/k% lfodYid%AAlekf/k% lfodYid%AAlekf/k% lfodYid%AAlekf/k% lfodYid%AAlekf/k% lfodYid%AA

rRi'pkr~ 'kCnkuqfo) lfodYi lekf/k dkvH;kl djuk pkfg;sA blesa 'kkL=ksDr y{k.kkvksadks] tSls vlax] lfPpnkuUn] Loizdk'k] }SrjfgrrRo gh eSa gaWwA bUgsa fufeÙk cukdj Lo&Lo:i dkvkSj xgjkbZ ls Kku izkIr djds lekfgr gksdjfLFkr jgus dks 'kCnkuqfo) lfodYi lekf/k dgrs gSaA

Using the scriptural pointers as: I amExistence- Consciousness-Bliss, unattached, self-luminous and free from duality etc., one shouldgo deep into the truth of seer, and abide in thatSelf. This is known as the Savikalpa-Samadhifacilitated by scriptural words.

26

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Drig Drishya Vivek

LokuqHkwfrjlkos'kkn~LokuqHkwfrjlkos'kkn~LokuqHkwfrjlkos'kkn~LokuqHkwfrjlkos'kkn~LokuqHkwfrjlkos'kkn~

n`';'kCnkoqis{; rqAn`';'kCnkoqis{; rqAn`';'kCnkoqis{; rqAn`';'kCnkoqis{; rqAn`';'kCnkoqis{; rqA

fufoZdYiLlekf/kLL;kr~fufoZdYiLlekf/kLL;kr~fufoZdYiLlekf/kLL;kr~fufoZdYiLlekf/kLL;kr~fufoZdYiLlekf/kLL;kr~

fuokrfLFkr nhior~AAfuokrfLFkr nhior~AAfuokrfLFkr nhior~AAfuokrfLFkr nhior~AAfuokrfLFkr nhior~AA

n`'; vkSj 'kCnkuqfo) lfodYi lekf/k;ksa dsgsrqHkwr rÙo&foosd ds QyLo:i tc ,d rjQLokuqHkwfr ds fnO;jl dk vR;f/kd vkfoHkkZo gksrkgS] rFkk nwljh rjQ foosdo'kkr~ gh lekfgr voLFkkds jl ls Hkh fujis{k gksdj fuokrLFk nhi ds lekufLFkr jgrs gSa] rc fufoZdYi lekf/k lgtrk lsizkIr gks tkrh gSA

The Nirviklpa-Samadhi is that in which themind becomes steady like the light kept in aplace free from wind and in which the studentbecomes indifferent to both objects and wordson account of his complete absorption in thebliss of the realization of the Self.

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Drig Drishya Vivek

ânho ckáns'ks·fiânho ckáns'ks·fiânho ckáns'ks·fiânho ckáns'ks·fiânho ckáns'ks·fi

;fLeu~ dfLea'p oLrqfuA;fLeu~ dfLea'p oLrqfuA;fLeu~ dfLea'p oLrqfuA;fLeu~ dfLea'p oLrqfuA;fLeu~ dfLea'p oLrqfuA

lekf/kjk|LlUek=kr~lekf/kjk|LlUek=kr~lekf/kjk|LlUek=kr~lekf/kjk|LlUek=kr~lekf/kjk|LlUek=kr~

uke:ii`FkDÑfr%AAuke:ii`FkDÑfr%AAuke:ii`FkDÑfr%AAuke:ii`FkDÑfr%AAuke:ii`FkDÑfr%AA

ftl izdkj vius eu esa ¼n`x~&n`'; foosd lsizkjEHk dj lekf/k rd xfr gqbZ½ mlh izdkj ckáns'k esa Hkh fdlh Hkh fo"k; dks fufeÙk cukdjloZizFke n`';kuqfo) lekf/k fl) djus gsrq fo"k;ds vUrxZr lRLo:irk ls uke:i dks iFkd~ djukpkfg;sA

Like the samadhi prompted by drg-dryshya,one should now practice samadhi using anyexternal objects. Here the firsst step is todiscriminate between names & forms and pureexistence.

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Drig Drishya Vivek

v[k.MSdjla oLrqv[k.MSdjla oLrqv[k.MSdjla oLrqv[k.MSdjla oLrqv[k.MSdjla oLrq

lfPpnkuUn y{k.ke~AlfPpnkuUn y{k.ke~AlfPpnkuUn y{k.ke~AlfPpnkuUn y{k.ke~AlfPpnkuUn y{k.ke~A

bR;fofPNé fpUrs;abR;fofPNé fpUrs;abR;fofPNé fpUrs;abR;fofPNé fpUrs;abR;fofPNé fpUrs;a

lekf/keZ/;eks Hkosr~AAlekf/keZ/;eks Hkosr~AAlekf/keZ/;eks Hkosr~AAlekf/keZ/;eks Hkosr~AAlekf/keZ/;eks Hkosr~AA

rRi'pkr~ ;g lÙkk v[k.M] ,djl] lfPpnkuUnLo:i czã gh gSA bl izdkj fdlh u fdlh fo"k;dks fufeÙk cukdj lrr rÙofoosd cuk, j[kuke/;e izdkj dh vFkkZr~ 'kCnkuqfo) lfodYilekf/k gksrh gSA

The entity which is always of the samenature and unlimited and which ischaracterized by Existence- Consciousness-Bliss, is verily Brahman. Such uninterruptedreflection is called the intermediate absorption,that is the Savikalpa-Samadhi associated withscriptural word.

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Drig Drishya Vivek

LrC/khHkkoks jlkLoknkr~LrC/khHkkoks jlkLoknkr~LrC/khHkkoks jlkLoknkr~LrC/khHkkoks jlkLoknkr~LrC/khHkkoks jlkLoknkr~

r`rh;a iwoZoUer%Ar`rh;a iwoZoUer%Ar`rh;a iwoZoUer%Ar`rh;a iwoZoUer%Ar`rh;a iwoZoUer%A

,rSLlekf/kfHk% "kM~fHk%,rSLlekf/kfHk% "kM~fHk%,rSLlekf/kfHk% "kM~fHk%,rSLlekf/kfHk% "kM~fHk%,rSLlekf/kfHk% "kM~fHk%

u;sRdkya fujUrje~AAu;sRdkya fujUrje~AAu;sRdkya fujUrje~AAu;sRdkya fujUrje~AAu;sRdkya fujUrje~AA

tc LokuqHkwfr ds jlkLoknu ls LrC/khHkkorqY; voLFkk gksrh gS] rc og rhljs izdkj dhvFkkZr~ fufoZdYi lekf/k gks tkrh gSA bl izdkj Nglekf/k ds vH;kl esa viuk dky O;rhr djukpkfg;sA

The insensibility of the mind as before,on account of the experience of Bliss, isdesignated as the third kind of Samadhi(Nirvikalpa). The practitioner shoulduninterruptedly spend his time in these sixkinds of Samadhi.

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Drig Drishya Vivek

nsgkfHkekus xfyrsnsgkfHkekus xfyrsnsgkfHkekus xfyrsnsgkfHkekus xfyrsnsgkfHkekus xfyrs

foKkrs ijekRefuAfoKkrs ijekRefuAfoKkrs ijekRefuAfoKkrs ijekRefuAfoKkrs ijekRefuA

;= ;= euks ;kfr;= ;= euks ;kfr;= ;= euks ;kfr;= ;= euks ;kfr;= ;= euks ;kfr

r= r= lek/k;%AAr= r= lek/k;%AAr= r= lek/k;%AAr= r= lek/k;%AAr= r= lek/k;%AA

ftl le; nsgkfHkeku dk uk'k rFkk ijekRekdk foKku izkIr gks tkrk gS] mlds ckn eu dghaij Hkh tk, og lekf/k voLFkk esa gh jerk gSA

With the disappearance of the attachmentto the body and with the realization of theSupreme Self, to whatever object the mind isdirected, one effortlessly revels in Samadhi.

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Drig Drishya Vivek

fHk|rs ân;xzfUFk%fHk|rs ân;xzfUFk%fHk|rs ân;xzfUFk%fHk|rs ân;xzfUFk%fHk|rs ân;xzfUFk%

fN|Urs loZla'k;k%AfN|Urs loZla'k;k%AfN|Urs loZla'k;k%AfN|Urs loZla'k;k%AfN|Urs loZla'k;k%A

{kh;Urs pkL; dekZf.k{kh;Urs pkL; dekZf.k{kh;Urs pkL; dekZf.k{kh;Urs pkL; dekZf.k{kh;Urs pkL; dekZf.k

rfLeu~ n`"Vs ijkojsAArfLeu~ n`"Vs ijkojsAArfLeu~ n`"Vs ijkojsAArfLeu~ n`"Vs ijkojsAArfLeu~ n`"Vs ijkojsAA

ek;k ls ijs bl fnO; rÙo dk n'kZu gksus ijân; esa fLFkr vfo|k rFkk leLr deksZ dk {k; gkstkrk gSA

By beholding Him who is high and low,the fetters of the heart are broken, all doubtsare solved and all his karmas wear away.