Drg-Drsya-Viveka: An Inquiry Into the Nature of the Seer and the Seen [Shankara , Swami Nikhilananda] on *FREE* shipping on qualifying offers. Editor’s note: The Dŗg-Dŗśya-Viveka contains 46 slokas performing an inquiry into the distinction between the “seer” (Dŗg) and the “seen” (Dŗśya),an overview of. Swami Sarvapriyananda lucidly unfolds the fundamentals of Advaita Vedanta as presented in Drg Drsya Viveka, in this series of 12 talks.
|Published (Last):||12 December 2010|
|PDF File Size:||7.47 Mb|
|ePub File Size:||5.73 Mb|
|Price:||Free* [*Free Regsitration Required]|
It does not increase; nor does it suffer decay. This entry was posted in book notesUncategorized and tagged atmanbookdrg-drsya-vivekameditationreviewvedanta.
Mind goes through states like desire, determination, doubt, belief, non-belief, constancy, modesty, understanding, fear, sleep, dreaming, waking, etc. These can be perceived by the Consciousness. The first three are on the inside as three steps to understand the true nature of the Jiva. The Self is not perceived by any other.
Thus in a short span of 45 verses, the text gives a very clear theoretical framework and meditations to realize the Truth. There is a scanned version of a edition of the book at http: The next two belong vivdka the world. Limitation is illusory, but that which appears to be limited is real.
After presenting all the techniques, the text gives some final clarifications. Practical Philosophy and Rational Religion.
Here are the free translation of a few verses. Science, Religion and Philosophy What is Religion? The mind is able to cognize these differences. Maya is defined as to have two powers — projecting and veiling. Find us on Facebook. Every entity has five characteristics — existence, cognizability, attractiveness, form and name. This logic applies to ear, skin, etc also. Dear Sir, You are right. Thus the dgsya nature of the Jiva drsyaa Pure Consciousness Atman is proved.
July 29, at 4: The forms objects of vision appear as various on account of distinctions like blue, yellow, gross, subtle, short, long, etc.
Drg Drsya Viveka – Discrimination between Seer and Seen – Vidyaranya | Vedanta Hub
Having become indifferent to name and form, and being devoted to Satchidananda, one should always practise concentration either within the heart or outside. After this intellectual presentation, the book starts drsyya various mental exercises to go beyond name and form, and realize this Truth.
Thus, in the absence of Maya, which manifests as name and form, the Atman and Brahman are the same. It presents the philosophy and also presents some meditation exercises to internalize and realize the philosophy. A total of six techniques are dsya. The summary of all the various techniques is this: The first three belong to Brahman. The summary of all the various techniques is this:. The mind is perceived and the Self is its perceiver.
The form is perceived and the eye is its drsha. It is one of the most clear and straight forward logical framework to present Advaita Vedanta I have come across so far.
The experience of the world is undeniable. Proudly powered by WordPress. The eye is perceived and the mind is its perceiver. The Jivahood of the Self is due to the superimposition of the illusory attributes.
Drg Drsya Viveka – Discrimination between Seer and Seen – Vidyaranya
Author of this classic was Vidya tanya as per my knowledge. The manifestating of all names and forms in the entity which is Existence-Consciousness-Bliss and which is the same as Brahman, like, the foams etc. This Consciousness does neither rise nor set. The vlveka three are on the outside as three steps to understand the true nature of the world. The language is also very simple and easy to understand. The veiling power conceals crk distinction between the perceiver and the perceived objects, which are cognized within ourselves, as well as the distinction between Brahman and the phenomenal universe which is perceived outside.
Download article as PDF. Drg-Drsya-Viveka Posted on August 13, by gokulmuthu. July 9, at These are based on the translation by Swami Nikhilananda.