Drig Dirshya Viveka - English - 1

TLDR;

This video introduces "Dradrshya Viveka," a text that explores the discrimination between the seer (dashta) and the seen (drishya). The speaker discusses the text's authorship, its purpose in achieving lasting happiness, and the qualifications needed to study it. The ultimate goal is to guide individuals toward realizing the truth within themselves, distinguishing the permanent from the impermanent.

• Introduction to "Dradrshya Viveka" and its purpose.
• Discussion on authorship and the importance of content.
• Explanation of the need for discrimination between seer and seen to achieve lasting happiness.
• Identification of qualified students (Adhikari) for studying the text.
• Initial exploration of the first verse and its focus on Sakshi (witness).

Introduction and Invocation [0:01]

The session begins with music and the invocation of divine grace and blessings. The speaker expresses gratitude to Swami Shardananda for the opportunity to discuss the text "Dradrshya Viveka." He emphasizes that the session is a collective reflection on the text rather than a lecture. He acknowledges the audience's fortune in having learned and kind Acharayas and highlights the divine atmosphere of the place.

About the Text and Author [3:42]

The speaker introduces "Dradrshya Viveka," a profound text that will be discussed over the next few days. While the authorship is traditionally attributed to Adi Shankaracharya, some believe it to be the work of Vidyaranya Swami. Vidyaranya Swami was a great scholar and polymath, mastering various branches of knowledge including grammar, philosophy, Ayurveda, and astrology. Despite the differing opinions on authorship, the focus remains on the content of the text.

Purpose of Discrimination [8:51]

The title "Dradrshya Viveka" is explained: "Dra" means seer, "Dasha" means seen, and "Viveka" means discrimination or separation. The fundamental question is posed: Why should we discriminate between the seer and the seen? The speaker emphasizes that all actions are driven by a purpose, primarily the pursuit of happiness. Studying "Dradrshya Viveka" aims to provide a path to permanent happiness and the end of all sorrows, fulfilling a natural human desire for freedom, immortality, knowledge, and joy.

The Nature of Happiness [15:41]

The discussion shifts to the nature of happiness, emphasizing the universal desire for permanent, eternal joy rather than temporary pleasures. The speaker uses the term "permanand" to describe permanent bliss. He notes that while temporary happiness is easily found in the external world, the innate human desire is for everlasting happiness and freedom from suffering, which are natural, inborn desires.

The Pursuit of Permanent Happiness [19:25]

The speaker explores how people attempt to fulfill their desires for permanent happiness, often seeking it in temporary things like houses and jobs. He uses an analogy of a temporary bank to illustrate the futility of seeking permanent happiness from impermanent sources. He quotes a Sanskrit verse that warns against giving up permanent things in pursuit of temporary ones, which leads to dissatisfaction.

External vs. Internal Solutions [22:40]

The speaker critiques common misconceptions about achieving happiness, such as equating it with money or comforts. He shares anecdotes illustrating that external solutions are temporary and do not address the root cause of unhappiness. He emphasizes that problems lie within, not without, and that true solutions must be sought internally through self-inquiry and discrimination.

The Importance of Vichara [29:49]

The speaker underscores the importance of "vichara" (thinking and contemplation) as a means to realize the truth. He highlights Vidyaranya Swami's logical approach to thinking and self-reflection. The core mistake, according to the text, is identifying oneself with the body (the seen) rather than the seer. The text aims to guide individuals in separating the seer from the seen through a step-by-step process.

Qualified Student (Adhikari) [33:40]

The discussion turns to who is qualified to study this text. The speaker outlines four categories of people: Palmer (sinner), Vishayi (one who seeks sense pleasures legitimately), Sadhaka (seeker with a burning desire for truth), and Siddha (realized person). The Sadhaka, or Mumukshu, is identified as the qualified student—one who has a burning desire to know the truth and is not satisfied with worldly pursuits.

Types of People and Seekers [40:31]

The speaker presents different ways to categorize people, including a saint's view of individuals moving from darkness to darkness, light to darkness, light to light, and darkness to light. Seekers who move from darkness to light are considered ideal candidates for spiritual study. Guruji's commentary is mentioned, highlighting that those completely engrossed in the body are not qualified, but those in the middle, seeking truth, are the Adhikari for this book.

Subject Matter: Viveka [45:09]

The subject matter of the text is the discrimination (Viveka) between the seer (Drashta) and the seen (Drishya). The speaker notes that Viveka comes in different forms, such as separating sentient from inert, cause from effect, and real from unreal. He explains that in spirituality, discrimination means separation, and Vidyaranya Swami guides us in separating the seer from the seen.

First Verse: Introduction [48:44]

The session begins to explore the first verse of "Dradrshya Viveka." Unlike many texts, it does not start with salutations or prostrations. Instead, the word "Sakshi" (witness) is present, representing Paramatma (the Supreme Soul). The speaker explains that mentioning the name of Bhagwan (God) is itself a form of Mangalacharan (auspicious beginning).

First Verse: Meaning [53:07]

The speaker begins to explain the word meanings of the first verse, starting with "rupam drshyam," meaning that forms are seen by the eyes. The eyes are the seer, and the forms are the seen. However, the eyes themselves can be seen by the mind, making the mind the seer. The mind, full of thoughts, can also be observed, making Sakshi (the witness) the seer of the mind. This journey progresses from the gross (sense objects) to the subtle (sense organs, mind, and finally, Sakshi).

Sakshi: The Final Seer [57:40]

The speaker emphasizes that Sakshi is the final seer, with no seer of Sakshi. Sakshi never becomes an object of perception but always remains the subject. The first verse directly leads to Sakshi, highlighting its significance. The session concludes with a promise to discuss the verse in detail the following day.