Drg Drsya Viveka Lecture 02

So, we are studying Drik Dhrishya Viveka, the discrimination between the seer and the seen. There is only one seer, everything is seen. Which is the most important among these two? Seer.

Why? Because the seen can never exist without the seer. But the seer always exists even without any seeing. Now when we are having this interaction, what is the purpose of this book? The first purpose is to be able to see the seen in such a way that it will not create any problems.

Second, if we can really see something as it is in its true nature, then we understand the subject-object differentiation itself is a false differentiation. False differentiation because it is the subject alone under certain circumstances appears as the seen. Now, I will just elaborate slightly this point.

As you see, when we give the example of the dream, then we clearly understand that after waking up, whatever we have seen in the dream is nothing but subject divided into two, the seer and the seen, subject divided into two, subject and object, the knower and the known. How do we know? It is our everyday experience, when you go to bed, you are the only one and all the things you see in your dream is your own creations. Now you understand the meaning of creation better.

You have become so many, the one has become so many, even though how can the one become many? It is not possible. It is a way of looking into oneself, that's all. It has not really become.

This is the point Advaita Vedanta wants to make. If you ask the question, how did God create? Now there are two views, one is called Parinamavada, another is called Vivartavada. If God has created as you make many things out of wood or any element, any material, then actually the wood has acquired a special quality called Nama and Rupa.

In that case, the original wood has become transformed. So that way the original wood no longer exists. That is the dualistic school they say, but Advaita Vedanta doesn't accept that view.

Its view is called Vivartavada, as though it is transformed, not transformed, as though transformed. The classic example, the rope appears to be a snake, but the rope had never become the snake, neither in the past, nor in the present, nor in the future. So, that is the example taken, just as in your dream, you see so many things, you yourself see or look at yourself in so many ways, but when you wake up what happens? So when you go to bed, you the one has become many, when you wake up, the many of the dream has remained exactly the same.

So we understand this, but we don't understand how things in the waking state, so many millions of things, are just one, because there is a condition. To understand dream is a dream, you have to wake up. Similarly, to understand that this waking world is also just like a dream state, you have to wake up.

That state is called the fourth state or Turiya Avastha. Now this Turiya Avastha is not a fourth state, you have to clearly understand, it is not a fourth state, because whatever was existing in all the three states, it is only one. What was existing in all the, what is the common thing among all the three states? What is the I? I am in the waking state, I am in the dream state, I am in the dreamless state, that accepting I, everything else is change, that changeless I, which is present in all the three states and because of which all the three states become real.

So that is called the Turiya, that is also called Sakshi, but even this Sakshi Bhava also is a false entity ultimately, because a Sakshi is a function, any function it falls under the Triputi. There is one who has to do the action, there is an object upon which this action is done and there is a process through which this action is done. So even that is a kind of bondage.

So what is the goal? The goal is first you find what is the Drishya and find out who is the Drik, that is the first layer. The second layer is that Drik which is seen becomes the seen in the second state and something else becomes the Drik and in the third state that Drik becomes seen and the Sakshi becomes the Drik. In the last state, when all these things fall away, then only one remains, then Sakshi Bhava is also completely lost.

He cannot be called even Drik, that is the goal, how we have to reach that goal step by step. The first thing is before you undertake any action, the first thing you have to ask is what is the goal of this action. So here according to this, what is the goal? Separation, that I am not the seen, if I am not the seen, then I must be only the seer.

What does it mean? It means first of all I have no connection with the seen. There are certain qualities to be developed. What is it? The seen and the seer, the seen is dependent, the seer is independent, that is the first one.

Second, the seen comes and goes, but the seer remains constant. The seen are many, the seer is one, completely one. The seen can be anywhere, the seer is everywhere, always, because it is infinite.

So all these kinds of differences, when we contemplate, that means whatever happens in the seen will be interpreted only in one way, I have nothing to do, because these are completely opposite conditions, the seen are many, the seer is one, the seer can be anywhere and the seer is only everywhere, and the seen is constantly changing, but the seer is never changing. If that is true, where is the place for being affected by the seen? But what is our practical life? We are slaves of the seen, that is all. If an object is nicely dressed, then I feel it is beautiful.

If it is not dressed properly, I feel what has the dress got to do with beauty. So if your attraction is for the dress, then you take the dress and go away, leave the object there. That means we have become slaves to nama and rupa and function, three things we have to remember, nama, rupa and prayujana.

Any object, worth of an object is really, it is judged only by this one value ultimately. What is that value? Prayujana, functionality, only function, that's all, you know, here is very nice sweet, here is not such a nice sweet. What is our judgement? Sweet is a sweet, but how are we judging? Functionality, what is the ultimate functionality of everything in this world? Only one thing, happiness, and when we utter that word happiness, we have to understand it in three ways, sat, shit and ananada, because if you use exclusively the word happiness, suppose somebody says, you eat this sweet, after that I will shoot you, the sweet is very nice, it gives me happiness, but if that is the condition, if you eat the sweet, you will be happy, if you don't eat the sweet, you won't be happy, but if you eat the sweet, you will be happy, but afterwards I will shoot you, so what comes first? No, no, first comes my survival, I want unhappiness, even if it is unhappiness, provided I am alive, that is the first preference, sat, not only that, shit is also very important, it is beautifully arranged in that way, shit is what connects sat and anada, if I have to be happy, first I have to be alive, and if I have to be happy, I must know that I am happy, so all the three go together, so now our problem is, we are not able to understand this, that is our real problem, tritapa comes because of this, what is the problem? We all are looking for one aspect, which is anada, that is why we are ignoring the sat and chit parts, so if somebody is eating lot of sweets, what is he doing? He is paying more attention to the anada part, he is not paying attention to the sat and chit part, see, that is one, so everything has got to be, all the three must have got to be in right proportion, so look at this, suppose there is nice food, it is not unhappy food, it is not miserable food, it really creates happiness, but if you eat until this time, what happens to the chit aspect, you know people fall asleep, so that means what, you ask your son, every mother that is the mistake she commits, she wants her son to eat and afterwards study, you know what happens, so the wise thing is, first finish studying, then I will feed you, because after that there is no space for anything, so sat, chit and anada always go together, but they can be, the emphasis can be different, so you have to be very careful in understanding that one, now the separation from the drik and drishya, seer and seen, helps us control the, who is the master, so I decide to be happy, now in the morning we discussed an important point, what is it, our happiness or unhappiness are directly dependent upon our attitude, attitude facilitates interpretation, but attitude itself is the effect, and if that is the effect, what is the cause, morning we discussed, understanding, so the understanding must be alright, this book tries to give us that understanding, that you are the master, you are not a slave, now you understand that one and try to put it into practise, all austerities, they are meant only for one purpose, what is the purpose, to become independent, see somebody says, I won't eat on Ekadashi day, so this is a simple example, suppose Ekadashi day, somebody prepares nice food, it doesn't matter, it may be, you may prepare like a heavenly cook, you know what is heavenly cook, by eating who is cooking, you don't have it, so that is, there are so many words we use without understanding, dream girl like that, dream girl, a man in waking state falls in love with a dream girl, then he marries, then he marries the girl, but it remains a dream, because dream girl can be married only in dreams, that is the fact, so how to turn the Dhrishya into something that is useful for me, it must facilitate, it must help me, I should not try to help it, that is perpetuating delusions, if I try to improve, any Dhrishya is perpetuating delusions, that is why Karma Yoga, when we say Yoga, means you are a Yogi, so if you are a Yogi, who is the master, the others are not Yogis, anyone who performs a Karma is a Karmi, but a Yogi when he performs Karma, he becomes a Karma Yogi, what does that mean, that means, it doesn't mean that he doesn't expect anything, it doesn't even mean that he doesn't do things properly, so Karma Yogi does three things absolutely to perfection, Karma Yogi does three things, what is it, first he desires to do the right thing, secondly he does it to the utmost perfection, thirdly he says whatever be the outcome, I won't be affected by it, I will be happy whatever be the outcome, that is called non-expectations.

In our usual understanding, non-expectation means if I do some action, the Karma fellow, I don't expect the Karma fellow, it is foolishness to say that you do Karma, you produce a cause and it doesn't produce an effect, that is utter foolishness. See, if you do any cause, produce any cause, then it must produce an effect, but what is the difference, a Karmi is affected by the effect, whereas a Yogi, he remains constant in the sense, not that he is not affected, he has already affected himself, what is the effect, he has decided even before doing Karma, I will be a very happy person whatever be the outcome, so he is a happy person, if the result is what you call good, he is happy, if what you call the result is not good, he is quite happy, yeah, whatever happens, he says I am happy, that is called Yoga, that is why Yoga is, what is the definition of Yoga? What does that mean? That doesn't mean separation of the thoughts, that means you remain, you see, that is why the second verse, no, the third verse, the third mantra, Sutra, what does it say? So what happens when the mind, thought waves are suppressed or controlled, rather controlled, what happens? He remains as a Drigh, Drashtu Swaroope Avasthanam, he remains just as a seer, let hundred thousand thoughts arise in his mind, but he will make only one meaning out of it, every thought produces only one meaning for him, you are happy, you are happy, you are happy, that is the only thought that arises in his mind, that is called Drashtu Swaroope Avasthanam, so this is the meaning of Chittavruta, otherwise everybody says that he is not having any thought waves, if that definition is taken, what is wrong? What happens? In your deep sleep all the Chittavrutis are completely out, then you should have been Drashtu Swaroope Avasthanam, when you wake up then you should have been a Jeevan Bhakta, but you are not, why? Because there is one thought, very subtle, one thought in its causal form, that is why it is called Karana Sharira, causal form, what is that thought? I do not know anything, yes you do not know anything bad, but neither you know anything good, since you don't know either good or bad, it gives you good amount of happiness at that time, so it is a negative type of happiness, happinesses are two types, negative and positive, what is negative happiness? Not having any trouble is negative happiness, you know, your day nothing bad had happened, you get some kind of happiness, suppose you are returning home, nothing happened, everything, your car worked properly, and your boss worked properly, and your colleagues worked properly, nobody created any disturbance, so your mind is not hesitated too much, then you feel a kind of happiness, is that real happiness? No, how do we know? Suppose, oh today by God's grace my day has passed off very nicely, so you come home, suddenly there is a phone call that you have won a million dollar lottery ticket, what would be the state of your mind? That is called positive happiness, see the negative happiness is nothing bad happened, so it produces one kind of happiness, but when you hear a good news, then you get so much happiness, so what is the good news? A Jeevan Mukta, not only he has nothing negative, but he has everything positive, because he has won the whole universe, this is mine, why is it mine? Because I have created it, so I can create it, anything I can create it, you know, when you create something, then even negative thing also gives positive happiness, you have to understand, that's why I'm going a bit deep into this, see if you are not the creator, the slightest negative thought or event creates tremendous misery in your mind, why this happened? When you ask why this happened, you are acknowledging that you are not the author, otherwise you will never ask. Now, if you know that you are the creator, even the worst character that you create gives the greatest happiness, yes, because the example given is, suppose you write a drama, in the drama you create one of the worst types of characters, imagine the conversations you put through that worst character are the best conversations in that particular drama, the fellow who acted, he is the best actor, so he got the, and the fellow who directed, suppose you know, the fellow who directs, the fellow who acts, and the writer, the script writer, all these things, suppose imagine he is only one, so that year, that cinema or drama had won the highest awards, and in that awards, the best direction, the best screenplay, the best acting, the best script writing, all have been given the highest prize, and all of them go to one, only one person, just imagine, what is the happiness that fellow gets, we are not talking about good characters, that is my point, my point is, and you are the creator, so your creativity, whether it is Yudhishthira's character or Duryodhana's character, is this not what we do, when you observe a cinema, supposing you know, Yudhishthira is the worst fellow who acted, and Duryodhana or Ravanasura is the best, or Shekuni, you go to see that fellow, he says the drama is very nice, whom do you go to see, first character, because he had portrayed the best, so what is my point in discussing all these things, when you are the master, and when you create, whatever you create, gives you the greatest happiness, that is called creative happiness.

– Maharaj, does fear of second also add to that happiness, because there is no second, you are only creating. – No, when you ask that question, the moment you say fear of the second, you have forgotten that you have created yourself, because that is how you know, sometimes you get up from bed suddenly, and your shadow is looming, very creative, so why does that happen, until you realise, this is my shadow, actually in Karma Siddhanta, we are all the shadows of our original creation, we are the authors of our, if you accept Karma Siddhanta, our bodies, our minds, who created, dosh karo nahi goma, ame shokhaata soli le, dhumi mahesha, you see, we don't accept, we sing this song, but we don't accept, we are the creators, so nobody can be found at fault, you cannot even find fault with God, you see the point now, so if we know that we are the masters, the Drishya is our creation, in both senses, not only Ishwara Srishti, but also Jiva Srishti, but the first thing we have to tackle is Jiva Srishti, because that is our interpretation, you see the point now, when once you know the whole thing is a Drishya, that means I am the Drik, means what? I am the creator of Drishya, do you get my point? If there is what is called the Seen and He is the Seer, then who is the creator of that Seen? It is the Seer, and if the Seer is the creator, then you cannot even bring the idea of God, because... Sir, is there anything called Ishwara Srishti, because it looks like what you are saying is I am the one who has created everything, so because I cannot put any reason behind why it is, so we say it is Ishwara Srishti. As so long as we are in the realm of ignorance, Ishwara Srishti is absolutely real.

Let me again, Advaita Vedanta gives the example of the dream, when you are dreaming, whatever you are seeing, is it Ishwara Srishti or your Srishti? No, no, when you are in dream, it is Ishwara Srishti, God's creation, but when you wake up, then you understand that it is all my creation. So, slowly, step by step, so long as we think this is not my creation, then we have to say that it is somebody else's creation, because it is the effect, every effect must have a cause, and therefore it is God's creation. So, what is God's creation? Whatever is experienced through the sense organs is God's creation, but whatever the sense organs convey, after they convey, then however the mind perceives, it is called Shiva Srishti, because the sense organs, they have not the intelligence to alter, it is just like a pure mirror.

So, imagine that you are standing in front of a mirror, but imagine you have put, you have cataract, so there is nothing wrong with the mirror, but something with our way of looking, so first thing is, if the mirror is dirty, you have to clean it, second, you have to get rid of the, instead of cataract, you can imagine a black coloured glass, yellow coloured glass, whichever coloured glass, that is the understanding. So, even from a very practical point of view, it is very important for us to understand this, that much depends upon us for our own happiness, that is the first lesson we have to learn, whatever be the circumstances, how do I take it, how do I interpret it, that is where our freedom lies, until we go to the highest sense, our freedom is only with our mind, interpretation. So long as we are in the waking state and dream state, our freedom is only how much we can control our own mind, because we don't have much freedom about the external world.

Sir, Maharaj, how do you develop the right understanding then? First, somebody tells us, look, you have some control over yourself, so you take advantage of whatever lies within your control, that's why I think Shri Adi Maharaj used to say about food, quality is yours, it is not in my control, what is in my control? Quantity is in my control, so if I can, I cannot control the quality, but I can control the quantity, so that is where first somebody comes and tells, everything is not lost, you have some control, but what a big control it is, in the beginning you don't even believe it, but in the end you will go like that goldfish, slowly, slowly it goes, I have some control, I have some control, I have better control, step by step we have to go through, so morning also I told there are three seers and naturally there should be three scenes, so one scene is absolute scene, one seer is absolute seer and two seers are mixture of, they are by turns both the seer and also the scene, and I also told there is this external world, so the sense organs, they are the masters, because they become the seers and whatever is seen is their object, but the mind is seeing what the sense organ is doing, therefore mind is the seer and the sense organ becomes the scene, so the mind in its turn is witnessed by so the mind is both the seer and the scene, and the sense organs are both the seer and the scene, the world is only seeing, is never a seer, and this akshi is only the seer, it is never the scene, so these points he wants to make clear in the next few verses, and if you have got the book, come on let us read it, let us chant together, we take it, first verse So he has enlightened us, Rupam Drishyam, Rupam means whatever is seen, experienced, I doesn't mean only this I, I means all the five sense organs, Shabda, Sbarsha, Rupa, Rasagandha, so Rupam Drishyam, whatever is seen is called Rupam, whatever is experienced is called Drishya, Drishya means seeing, experiencing, then who is the seer, Lochanam Drishyam, Lochanam means the I, I means all the five sense organs are the ear, the eye, the ear, the nose, the tongue and the ears, so they are all the sense organs, so that is the first verse, then he says Tad Drishyam, Tad means here sense organ, sense organ becomes in its turn, Drishyam means seeing, Drik Manasam tu Drik, the mind becomes the seer of the sense organs, so that means by, what is that word, extending, the mind becomes also the seer of Rupam and also sense organs, right, but not directly, the mind cannot see a physical object directly, mind can see or experience only a mental object, never a physical object, to see something physical, to experience something external, it needs an instrument, we have to keep that in mind, so Drishyaha Dhi Vrittayaha, so Dhi Vrittayaha, Dhi means intellect or mind, whatever you call it, Vrittayaha means whatever thoughts, whatever Vrittis, Vritti, Vrittayaha, Vritti is the singular, Vrittau is the dual, Vrittayaha is the plural, whatever Vrittis, Vritti means any mental modifications, it could be a thought, it could be an emotion, it could be an imagination, it could be a feeling like fear, happiness, any modification, it all fall under the category of Vritti, mental modification, changes in the mind, now this author also, he classifies the mind into two categories, the mind and the thoughts, there is a state of mind without any content, so we have to be careful about it, so the format, original format of the mind and the effects it goes through, the example given, there is perfect water, water in the lake perfectly, that is Patanjali's definition, now if a wind arises, not to speak of iron, hurricane and all that, then the surface of the water, it breaks into several types, it could be waves, it could be bubbles, it could be foam, varieties, but all these things belong, they are based upon the water only, but what is constant? Water is constant, but the slight modification within the, what I am trying to tell you, the entire water doesn't break into waves, majority of that water remains completely as water, a small part of it is transformed into these waves, bubbles and all those things, in a similar way, here it is the mind, in the mind there is something called pure mind, that's why Sri Ramakrishna says, pure mind and pure Atman are one and the same, that is what Patanjali Rishi also says, when the mind is completely tranquil, without the least bit of rittis, so why do we say, after all the mind also is an external thing to the Atman, we are talking about conveying an idea, the moment you convey an idea, you have to bring the concept of mind, it is a transference of idea from the teacher to the student, so for that purpose you need to experience something, you don't need anything, but to convey that experience, you need a medium, so that medium is called here in this case, the mind, and a part of that mind, it becomes transformed into a vritti, so it is these vrittis we are transforming, you understand, it is vritti, when I am talking, it is creating, so to talk, I must have a thought, and that thought has been created out of my mind stuff, and this thought goes out from me in the form of shabda, sound, and that shabda enters into your ears as shabda, into your ear canal, and that shabda is carried through the sense organ called hearing to your mind, and there it becomes transformed into similar vritti, hopefully, because if it is transformed into a different kind of vritti, like a Chinese man, one man went to a hospital to see someone who is in the hospital, and by the side of the person known to him, there was also a Chinese patient lying, so you know, we feel sympathetic, so that man went to the next man, and with smiling face, how are you, I am so sorry, that fellow he was having all his face covered, he started shouting something, but this fellow of course couldn't understand Chinese language, so he was thinking this fellow is thanking me, no, no, don't thank me, this is my goodness, and within few minutes that fellow expired, so after 10 years, the fellow went to China, he still remembered this fellow's words, and he asked what does this mean, then somebody explained that it means, get off my oxygen tube, he was standing on the oxygen tube, uttering words of condolence, so appropriate vrittis have to be produced in the listener's mind, how could they be produced, that is why sadhana chitustaya sampatthi creates a fit receptive state of the mind, in fact when you talk on the telephone, what happens to your speech, it is transferred into only digits, zero one, there is nothing else, so if the other side, the equipment is all right, then it comes out as one, if it is not, so appropriate communication is possible only when two things are on the same level of understanding, so this is how it is carried, now whatever dhi means mind or intellect, what we call antahkarana, this antahkarana is by Patanjali, he says it is chitta, but by chitta he means what we call in English language the entire mind, not the division, you know, mano buddhi, chitta and ahankara, not that, all the four faculties put together, but important among them is chitta, because it is the chitta which is the repository of memory, therefore all our interactions are dependent upon our chitta, the buddhi, the manas and the ahankara cannot function if the chitta is not functioning properly, memory is not functioning properly, you may have the super fast computer, but every computer depends for its function on only one important element, what is that? RAM, not hard to decipher, upon RAM, that is the most, if there is no RAM, you see, chitta is like that, both hard disc and also combined together, it is God's written and best invention, it also keeps, it also works like a chitta, so this is dhee vrittaya, so many types of thoughts arise in our mind, so when the mind is entertaining these varieties of thoughts, then it becomes the seeing or an object or the known, and who is the known? Sakshi, dhee vrittaya, see, look at it, sakshi, so dhee vrittaya dhrishya, all the vrittis arising in the dhi, they are called dhrishya, but who is the dhrith? Because dhrith dhrishya viveka is the title, and that is why he is using it everything as dhrishya, dhrishya, dhrishya, so sakshi, what who is the sakshi? Dhrith, he is the sakshi dhrith, eva, now that is, this eva also means alone, only, it has to be connected to the, what is the next one, dhrith eva, natu dhrishyate, dhrith natu dhrishyate, the dhrith is never seen by somebody, why? It creates a logical fallacy, what is the logical fallacy? If dhrith is seen, there must be some other dhrith, if that dhrith also is seen, then some other seer is necessary, so there must be a final seer, who is only a seer, who is never a seen, that is why in the beginning itself sakshi, so he is that dhrith, that sakshi is ultimate seer, he is not at all seen by somebody. Now, so what is the nature of this dhrith? Because what is the meaning of this seer and seen? Seer and seen means, it is simply this, take the example that in this room that I am sitting and this sofa is there, I am sitting on the sofa, imagine this room is in complete, total darkness, imagine nobody else is there and you come from outside, you open the door, it is totally dark, I am here, but you cannot see me, you cannot see the sofa, that means what? You have no knowledge of what is in this room, that's why if someone asks you, say I do not see anyone in this, anything in this, not anyone, because even to say anyone... That means you should know that somebody is there. What is the point? Then you put on the switch, then light comes on, then what is the function of the light? It reveals whatever object is there in this room, that means this object cannot reveal itself unless some other thing is necessary to reveal it, but suppose there is a light here in this room, first of all there would be no darkness because where there is light there would be no darkness and so you can see everything, so this is a wonderful example, so you enter into the room and you see immediately so many things, so how many things do you see in the room? As many as you can imagine, there is only one chair in the room, the entire room is empty, only one chair is there, so there is a candle or light and you enter into the room, somebody asks you, what do you see? What would be your answer? Yes, what do you see? No, no, light, what do you see? I see the chair, but nobody is telling that it is the light that is there, nobody is talking about the light, you see our mistake, what the mistake that we commit? The light, because without light nothing can be revealed, but what is the nature of the light? You don't need another light to reveal that light, but the tragedy of it is we never, never count the light, we only count what is revealed by the light and that is what is happening here, without the Drik, why the final Drik doesn't need somebody to illuminate it? Because the Drik himself is self-illuminating, self-illuminating, therefore he doesn't need another thing, to reveal something which cannot reveal itself, we need the help of something else, but that something which can reveal, that doesn't itself really need, now this is a point which is going to be illustrated.

Very briefly, I will again recount what we have discussed already in a new light, what is the new light? We said there are three seers and three scenes, we also said there is one final seer and one final scene and we said there are two which is both seer and scene, right, now when we say the sense organ is the seer, has it the capacity to reveal itself? It doesn't have, because if it has, it would have been the seer only and not the scene, anything that is seen doesn't have the capacity of self-revelation, the sofa can never say, I am here, you can see, because if it can do that even in darkness you should be able to see it, because only with the help of light you can see it, that means for its revelation it is always dependent upon light, you see the point? So, but here we are saying the sense organ is the seer and the world is the scene, that means the sense organ must have the capacity to reveal what is seen, but in reality, so what, there are two problems will come there, one problem is if it is the seer, if it has the capacity to see, then the other there would be too many seers, the sense organs is one seer and the mind is another seer and the Atman is another seer and then this tooth and nail, a dentist and a manicurist married, after that they started fighting tooth and nail, so that would be the condition, if there are three seers, but the real seer revealing power belongs only to one, so if the sense organs become seer by chance, that means it has somehow got revealing power, if it has revealing power and if that revealing power doesn't belong to the sense organ, what is the conclusion? It can never be the seer, no, no, it means it borrowed the seeing power from something else, so if there is a Dehna bank, there must be a Dehna bank should be there, if there is a lending bank, then there must be also a borrowing bank, no, if there is a borrowing bank, then there must be a lending bank, no, this is the condition, so if the sense organ by itself has got the power of revealing, then it must be able to reveal itself, in which case it doesn't need the help of the mind, but it is seen that under circumstances, for example in deep sleep, the sense organs are fully functional and many times over my class also, the sense organ eye is fully open, but it is what is called revealing power has gone somewhere else, in two ways, one is when the mind wanders, it has gone off somewhere, the other is when it goes to sleep, it has gone, that means anything which has its nature can never depart, whatever comes and goes doesn't belong to itself, this is very important, whatever is ours will never go at any time, whatever is not ours, even if it is there for a billion years with us, when the time comes, that's why because this body doesn't belong to us, however much we may say this is mine, a time will come when it has come, a time will come when it passes, this is the simple fact, so that is how we have to understand which is the real seer and which is not the real seer, what is it, has it got the revealing power, if it seems to be having a revealing power, but this revealing power is going on and off, that means it is borrowing and it keeps on borrowing and when it cannot borrow then that power is lost, so same truth applies to the mind also, so who is lending the revealing power to the sense organs, but if the mind has its own revealing power, it is also borrowing constantly and in different ways, in waking state it is borrowing one way, in dream state it is borrowing another way, but in deep sleep state it stopped borrowing, that is why since it doesn't have, it cannot also lend, that is why the sense organs are functional but they cannot do anything because the mind is not lending its power, it is not lending because it itself has taken up, this is the truth, so that is what he is going to say, let us say, roopam drishyam lochanam drith, whatever is seen that is the seen and but the sense organs are the seers, in its turn, restha drishyam manasam tu drith, so the sense organ in its turn is the seen and the mind is the seer, so all the mental modifications are seen, are witnessed, are experienced, are illuminated, but who is the seer, sakshi or the witness consciousness, satu na drishyate, that final seer is never seen by anybody because not revealed by anyone, not revealed by anyone, how wonderful this analysis has come, so let us proceed to the second one, this is an elaboration of this, so we can proceed very quickly, so it is an elaboration, very quickly we can understand it, so I read the translation, the forms or objects of perception appear as various on account of such distinctions as blue, yellow, gross, subtle, short, long etc., there are many varieties, the eye on the other hand sees them itself remaining one and the same, see all of you are here, so many people, how many eyes I have, I am not having one eye for each one of you, I am having only one eye perceiving men, women and you know young, old and all those different colours and all those things, what is the idea, the drink is always one, the seer is always one but the seen are can be any number and because they are any number there will be variations because how do you know any number, to distinguish two there must be some differentiation, right, so there can be any variation because the same thing can become many, so like saying you know somebody has drawn a line, this is when we were young, this is one of the puzzles brain, so without touching that line how to make that line shorter, many people go on trying how to make that line but the condition is you can draw another one, there is no such thing, so you draw a bigger line and immediately it becomes smaller, so the point is the moment we say there are two, there are ways to make those two separate and these sense of separations are divided into three categories, what is that? Veda, what is Swajatiya Veda, Swagata Veda, Swajatiya Veda, Vigata Veda, to give an example, then you can multiply the examples, so there are to make any distinction, this is this, this is not this, any distinction, all of them fall into three categories, so what is this? Supposing there is an apple tree, this apple tree has got lot of differentiation, this is the root, this is the trunk, these are the branches, these are the leaves, these are the blossoms, these are the fruits, you can clearly distinguish, this is called Swagata Veda, differentiation within itself, then Swajatiya Veda, that means there is another apple tree, so this apple tree is this side, that apple tree is the other side, this is smaller, that is bigger, this has less number of fruits, that has more number of fruits, etc., etc., you can see the difference, this is the difference between the two species, you can apply it to human beings or to carpets or to anything, Swajatiya Veda, a third is called Vigata Veda, means there is a mango tree and there is a apple tree, so mango tree is totally Vigata Veda, belongs to a totally different species, now you see any difference you perceive must fall within these three categories, there is no exception to it. Marajji, are these three categories, can they be like name, form and function? That is what all these things, you know name, for example take name, this is apple tree, that is mango tree, that is one, two apple trees, this is smaller apple tree, this is bigger apple tree, this small tree is big tree, this is a bit green, this is a bit reddish, nama, then rupa of course, how do you make names depending upon the rupa, then function, no, no, function means this has got small sweet fruits, that has got fruits are not so sweet, these are warm eaten, these are very fresh, etc., etc., all any differentiation you can think of, imagine of, fall under these three categories, so in this second verse what he is telling, first example he takes, what is it, the sense organ is the seer and whatever it sees is the drishya, the drishyas can be many, it's yellow, red, blue, white, black and small, big, any mention you make, all these varieties are possible, but how many seers, only one, so that is the important, he is slowly taking up, the seer can only be one, the seen can be many, this discrimination if we have, that it is very beneficial to us, this discrimination, that is the point, that's called drishya viveka, so what is happening now, the drish becomes slave to the drishya, so I like this very much, now this is a wonderful point, I like this very much, you are making a sentence, so that sentence, every sentence falls into two categories, active voice and passive voice, passive voice indicates who is being the slave, active voice indicates who is the master, so I am watching a movie, so if someone else says, who is watching this movie, I am watching the movie, that means who is the master, I am the master, are you really the master, if the movie is bad, will you watch, you know, if there is a match between India and America and India is losing, will you still watch, so if you are not watching, that means that seen is your master, I am very nice, look at it, look at me, I am very nice food, you stupid fellow, come, come, come and eat me, come and eat me, yeah, that's why it is called ice cream, yeah, do you see the point, we are using active voice, but we mean, unconsciously we mean that we are slaves, whereas a saint like Sri Ramakrishna, when he says, I eat, he means that he is eating, because he is in charge, enough is enough, all that, he gives beautiful parable also, two farmers who are trying to bring water into the field, so the first farmer, whoever is, you know, his wife comes and says, enough is enough, you can do it tomorrow, he says, okay, I will come, okay, I will come, what does he mean, you are making me, come, come, whereas the second one, he drives away the wife, that is the mastery, Sri Ramakrishna says, that is the only way, you can have mastery, don't blame me, it is possible from the other way also, actually, it is the other way, always it is the other way, whenever me and my wife have a quarrel, mine is the last word, all right, dear, okay, so if we have that discrimination, that I am the seer, if the I is the seer, then whatever, however attractive or unattractive, it can decide how much time it wants to see, etc., but of course, the indriya is itself never the real master, because it comes to the mind later on, mind is dictating, because it is lending, it's borrowing power, and if you lend money to somebody, you will have, you put 100 conditions, your bank, whenever you take loan, it puts 100 conditions on you, is it not, not only when you return, but how you spend your money, yeah, it won't allow you to spend your money in gambling and all those things, yeah, it is a lot, so similarly, the mind also puts conditions to the I, yes, I permit you to see, but these are the conditions, so slowly it's leading to this idea, what is the first idea, that the I is the seer, everything seen by the I, and by implication, all the sense organs are the seers, and whatever they experience is the seer, so the mastery should belong to the seer. Now, let us go to the third one.

Sankalpaye Manasyodhra Vagadau Yojataamidam So, the translation is, look at the translation, such characteristics of the I as blindness, sharpness or dullness, the mind is able to cognise, because it is a single unity, this also applies to whatever is perceived through ears, skin, etc., that is to say, the mind is becoming the seer and the sense organs are becoming the seeing, because the mind is able to see that you are not, it is not appearing nicely, it is not tasting nicely, yeah, but we do not realise it, how, because you see, the same food cooked every day, say by mother or a wife, it is the same food, but when we are healthy, we enjoy it in one way, when our stomach is upset, then we experience it another way, when we are young, we experience it one way, when we are old, we experience it another way, but we are not able to understand, say, oh, you haven't cooked properly, we go on blaming everybody else, but what should you say, you should say that, oh, mind, you know, mind, say, oh, stomach, now you are upset, and that is why you are not able to derive the same type of satisfaction, if we have that much of discrimination, lot of problems will be solved, lot of problems will be solved, let me give another example, more practical, so we are always expecting from the world something nice, what is the nature of the world, sometimes it will be good things, sometimes it will be bad things, if we are only expecting one type of things, that is a wrong understanding, is it not, if the mind is a trick and not identified with the experience, then it will be able to say, oh, sometimes you are happy, sometimes you are unhappy, so what is the benefit, now here is the real point, the world is changing, but that one who is witnessing the world is unchanging, by implication what it means is, let the world change billion times in billion ways, but I, my interpretation will remain absolutely the same, if I can have that, and that is the only control we have, then that is called real seership, now why I am telling this one, when a saint is in samadhi, there is no sin, because there is no sin, all these processes are completely not necessary at all, if a fellow is completely dull, these things do not apply, but for the aspirants who want to improve themselves, this is very necessary, the seeing that I am not a slave, I am the master, Drik means I am the master, that means I will interpret the seeing as I like to interpret, that means if I want to be happy, I will interpret only as happiness, whatever be the condition, that is why there is a philosophy, it could be worse, it could have been worse, a person who has this philosophy, he will always enjoy better than other people, it could happen, you know your earthquake, so only a few things have fallen, you are very happy, dancing with joy, it could have been worse, you know somebody has lost his leg, he is also dancing with joy in his own limited way, somebody has lost your leg and you are dancing, yes it could have been worse, in fact this is what we are doing, if gangrene sets in, the doctor says either it should be operated or you will die, which one would you prefer, that shows clearly you are not happy, you are not happy because you can't be as comfortable without legs as you could be with, but given a choice between losing life and getting rid of some limbs, then which is preferable, it is infinitely more preferable, isn't it, even if I lose all the limbs, but if I am alive, if I am really a Dhrigarshya Viveka student, then I should say, thanks to God I am not happy, so it helps that way to cope with situations more, that is why it is very important to study scriptures like this, so what is this, such characteristics as the blindness, sharpness, dullness, the mind is able to cognise because it is unity, all the sense organs may be as seen, they could be varieties, but the seer, the mind is only one, therefore it becomes the master in its turn, if it really has this Viveka, so let us proceed to the fourth verse, now chitihi and chitta should not be identified, chit is mind, but chiti is chit, sat, chit, consciousness, pure consciousness, that is called chitihi, so all these, now you know first thing is the I is one, but whatever the I perceives are many, and the second is the functions of the sense organs are many, but the seer called mind is one, now whatever is happening in the mind becomes the Dhrishya, and somebody is witnessing it, what are those vrittis or modifications that are taking place in the mind, a few examples are given here, we have to add etc., so kamaha, desire, sankalpaha, I want to do this, sandehaha, will I be able to do it, maybe I will be able to do it, maybe I will not be able to do it, doubts, shraddha, absolute faith, it is said by somebody who is truthful, it cannot happen otherwise, ashraddha, I doubt that fellow itself, so I will not have faith in his words, dhriti, that means that willpower to hold on to whatever we have decided to do, itare means anything else, any type of mental modification, and then also he says others, hrihi, hrihi means modesty, dhrihi means capacity to understand, intelligence, bhi means fear, everything has got two sides, here bhi means fear, fear also could be positive or negative, what is positive, to recognise a danger which is genuine, and to withdraw from it, that is positive fear, but to go on seeing something, oh I don't care, I can do what I like, and then to do something, that is foolhardiness we say, so that is two types, so hrihi also, lajja also can be two, what is this, too much of shyness, you know there are people who are very very very shy, but modesty, modesty means moderate modesty, moderate, it is just the right amount of modesty, otherwise if you become too modest, nobody will recognise you, so many times it happens, too modest, so hrihi, dhrihi, bhihi, it evam aadheen, aadheen means others, etc, all these things, bhaasayet ekadachitithi, consciousness illumines all these things, because does the mind know all these things are taking place in it itself, suppose a thought comes, whatever thought, even thought of God, does the mind know I have a thought of God, what should be there, I know there is a thought, that I know is totally separate from the mind, I know the I is seen, I know the mind is witnessing, I know what is happening in the mind, all these that I know, I know, I know, aham, aham, aham, this is called bhakti, means this is the nature of the pure consciousness, so that pure consciousness is present in the sense organ, is present in the mind and so what happens, the sakshi lends its I-know-ness to the mind, the mind borrows it from the sakshi and the mind becomes illuminated and it thinks I know, I know, not knowing that that I know is borrowed from here, it is like you know, small children come, the mothers bring small children and I ask them, why did you not go to school, they says I don't know, so the mother is telling, it's Sunday, they says I know, I know, Sunday, Sunday, it is borrowing I-know-ness from the mother, so it goes on, when is the school opening, I don't know, the mother says tell Swami, I know, I know, it is opening on 12th September, this process goes on and on and on, so the mind it borrows and doesn't acknowledge it, then the mind says to the, you stupid sense organ, I will lend my I-know-ness and then the sense organ thinks I know, I know, that is it, so the sense organ has I-know-ness, the mind has I-know-ness, the sakshi, I know, because that is its nature, it is not borrowed, so here he is highlighting how the real sakshi is witnessing the mind, illuminating the mind and when we illuminate the mind, then the mind becomes both the revealing and self-revealing now, but its self-revealation power is a borrowed power, you see when the light comes here, then what happens, you see this object, so this object is apparently seemingly revealing itself, I am a chair, therefore you will have to know I am a chair, but that self-revealing power that I am a chair doesn't belong to the chair, it belongs to the light, that's what being said here, that means every modification that arises in the mind, irrespective of what type of modification, any modification, it is revealed only by the sakshi, chaitanya, here he uses the word chitihi, chitihi means consciousness, don't identify it with chitta, chitta and chitta are totally, completely different, so what is the nature of the sakshi, so that is what is being said in the fifth one, which is very wonderful, Rupam Vibhati Tatha Anyani Rupam Vibhati Tatha Anyani Bhasa Ek Sadhanam Vina Bhasa Ek Sadhanam Vina Very good, so what is the nature of this consciousness, what is its nature, this consciousness does neither rise nor set, why doesn't it set, because it never rises, that's why it is said you know, the sun in the British, the sun on the British empire never sets, why, because, okay, so it doesn't increase nor does it suffer decay, being self-luminous it illumines everything else without any other aid, that means its illuminating power unlike the others is never borrowed from anything, why, it is self-luminous, the mind also is self-luminous, the sense organs are also self-luminous, what is the difference, it is borrowed, before borrowing it didn't have, after it withdraws, after it starts giving, then it stops, whereas here, it neither rises nor sets, because it is its nature, it is ever itself, it doesn't increase, so the mind also, it can be in three states, then it depends upon it, whether it is in full lustre or it is in the dimest, depending upon its three states, what is that, sattvika state, rajasika state and tamasika state, so also the sense organs are also, they also have the same qualities, sattvika, rajasika and tamasika, what is sattvika, when the mind is very alert, the body is in its prime healthy condition, then the sense organ functions in its fullness, when something affects it, then its function becomes affected, see, when the mind is wandering, how much even you are reading, page after page is being turned, how much is entering, accepting the tale, everything has entered, no bell rings, nobody never told us, yes, many times I told this, many times, remember, okay, you know there was a school room, so the class is going on, the teacher is talking, the one student, it was a pink tiled house, so one student was looking up like this, suddenly saw a lizard coming out, so his attention was drawn, the teacher is talking, his head off, here the boy is completely absorbed, so the lizard came out and after some time it was going inside, almost it entered, the tail is about to enter, at that time the teacher notices the student and said, hey, how much has entered, so the teacher said, how much of my teaching has entered into you, but he understood in a different way, almost it entered, only the tail is, you see, so how much we absorb anything, even the sense organs have their sattvika, rajasika, tamasika condition, to give you an example, when a trained musician listens to someone's singing, his way of understanding that singing is totally different from an ordinary person hearing to the same type of singing, is it not, when a trained astronomer is looking at things, it is some different way he looks, because he knows who to look, what to look for, the commonest example that comes to my mind is, suppose somebody, some doctor has taken your x-ray and that x-ray developed, as Ekip was telling, you know, one of them, this fellow had excellent photographic memory, still to be developed, he has, remains undeveloped, we are all like that, so the x-ray is brought, put it in that, you know, where it can be illuminated with a backlight and you can also see there, you are having the same sight, maybe the doctor is having thick glasses and all that, but his way of looking at it and your way of looking at it, what do you see? Whatever you see, it looks exactly the same, but he points out, do you see this dark space? This fellow has no guts to say, I don't know, he says, yes, yes, we all do. You see, I enjoy this fun, you know, yes, yes, I see. He sees, but he doesn't understand anything.

So, that is, a person who is trained is absolutely when in control, that's Satyug cascade. A person who knows, but his mind is wandering, then he understands things in a different way. Actually, you know, when you say, use the word seeing, seeing, hearing, smelling, tasting, touching has no meanings.

The meaning is what understanding or what information enters into our brain. Our whole life depends only upon that. So, this is the difference and the Tamasic person is there, his brain absolutely as they can live.

That is why his understanding has gone permanent already. So, that person's understanding, he has got the same sense organs, but they do not function as their minimum, minimum, you know, functionality. So, even the sense organs, how much difference they make.

Painters, for example, they could see things which we could never see. Even some bats would see better, you know, ultraviolet colours, they have a special function. So, all this modern science is telling now is, it is, all of us have got eyes, but the functioning is not the same, so much difference is there.

Anyway, what is the point here? The point is that what we call the pure consciousness, it is its nature, its nature is self-illuminating and also illuminating everything else. So, that function, because it is its nature, it has not come at some point of time, so it won't go out at some point of time, it neither increases nor decreases, it ever remains absolutely the same. Yes, you can say that one.

Pure consciousness remains full infinite pure consciousness and it is one and it doesn't know what is change. Now, this is, all these are changes, at some point it comes into manifestation and then it goes out of manifestation and then it, sometimes it increases, sometimes it decreases, all these are called changes. Now, that's an important logical point, whatever changes does not by itself know that I am changing.

To know that I am changing, there must be somebody else who is unchanging. So, that unchanging alone can become a witness, yes, that is the meaning of witness. What is the meaning? That it ever remains an unchanging witness of all the changes that is taking place.

Now, another important point, though not necessary for you, you may never even think about it, but I have to confuse you a little bit to pass my time, can there be an unchanging drishya, unchanging seen, unchanging seer, yes, unchanging seen, is it ever possible? No, if you look at the ocean or the mountains, it doesn't change. What an example, you look at this monkey, it is unchanging, the ocean is? That's always changing because of the waves. We are talking about the unchanging.

So, when do you get an ocean unchanging? The only time when you get it is unchanging, when you are not looking at it. That is the only time it is unchanging. But I am not the drishya then, if I am not looking at it.

No, no, the point is if anything is unchanging, it can never be the seen, it can only be the seer. Because anything unchanging is its own seer. Anything that is seen, because it is not itself, do you get the point what I am talking about? It is now this way, it has completely changed, it is in a different way, then how can it ever remain unchanging and at the same time a seer? Maharaj, does that mean that the phrase meditating on the Atman doesn't really make any sense? It makes sense because what is meditation? Meditation is first to remove all the other thoughts with one thought.

The attempt to keep one thought constantly in the mind is meditation. Now even meditation is never considered as the highest state because there is a division, this is the seer, I am the meditator and this is the meditator. That relationship itself makes the meditator a part of this activity.

That is a subtle point which will come later on. The sakshi is to make us step by step to go into higher. But when you come to the sakshi level, the sakshi also has to be totally dissolved.

Sakshi means witness, a witness is a function, so function means there is something else, relationship and so long as there is a relationship then the sakshi is also in some way conditioned, bound, that has to go but that is a very high thought. So let us start with the thing. Slowly shift our identity from the seen to the seer, from the witnessed to the witness and when we are successful in that then another method will be followed by which even this witnessing nature also will be totally destroyed.

So slowly he is leading, so I asked you a question, what was that? Can there be an unchanging seen? It is never possible. There can be only one thing unchanging, you can call it seen, you can call it seer, by whatever name you call it, but it can be only the seer, it can never be the seen. That is the simple truth.

Though this thought would never come to any of the students, but unnecessarily I read it to confuse a little further. So what is the time now? 8.32, I think we stop here. And the further are coming beautifully.

What is the relationship between the seer and the seen? Now he is only defining what is the seer and what is the seen. Now the relationship. It is wonderful.

This divine marriage is going to take place. Why? There is a corporation. How can you get a divorce? Unless you are married.

So if you want the joy of divorce, yes, he is making, as I told you in the introduction in this class, what did I say? When you dream, in the dream you divide yourself into two, but when you realise that it is you only who have become the seen also, then the distinction between the seer and the seen will totally disappear. But in Totapuri's case, he was able to separate the seer from the seen, but he was never able to identify the seen with the seer, and that is why his realisation remained incomplete. And a time has come, because the Divine Mother was gracious, that's why he has come to Thakur.

What is Thakur's Guru Dakshina? Making his own Guru's knowledge absolutely complete. What better Guru Dakshina can anybody give?