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The discrimination
between the seer & seen is a very important & fundamental way of thinking
to bring about direct realization, in Vedantic lore. It is called the
Drg-Dryshya Viveka and implies directly identifying all that which is
objectifiable and that which objectifies the object of our knowledge. This
viveka is used directly or indirectly in all prakriyas to help bring about
the awakening within. It is a very subtle process and requires a very
quiet, intelligent and dynamic mind. Apart from the above qualities it is
equally important to have got proper directions from our teachers. Direct
access to the teacher is extremely important too.
The Adhikari of
DDV (Drg-Dryshya Viveka) is one who has got a sufficiently sattvic mind,
one bestowed with Sadhana Chatushtaya Sampatti in a relatively good way.
The Visaya of DDV is discrimination between the object & subject. The
Prayojana of DDV is the directly see the self as self and the not-self as
that. The Sambandha between the above visaya & prayojana is direct
& not requiring any action whatsoever at any later date, the pratipadya-pratipadaka
sambandha.
The whole
viveka begins on a very simple & logical basis that the 'seer is always
different from the seen'. You are looking at the monitor screen or maybe a
printout at this moment, you see it and are therefore different from it. So
also anything, you see it and therefore you are different from it. It is as
simple as that. The ability to know an object does not presuppose the
existence of the correct knowledge of ourselves. In fact to know an object
properly we just have to forget everything else including our self and just
pay attention to the object of our knowledge. This is what everyone is
doing. The world is so fascinating & beautiful, and there is so much to
see & experience, and correct knowledge of the Self is not a pre-requisite
to know the world outside properly, so we just ignore our self. With some
superficial understanding about ourselves we just remain busy with the
world outside. With DDV we can first learn to 'stand apart' and then know
both of these aspects very clearly. Initially we should learn to apply DDV
at our gross physical levels, and later apply this at subtle levels in our
mind.
Initially one
should learn to 'stand apart' from all experiences. Learn to develop the 'sakshi-bhava'.
The ability to objectively look at the world, situations and problems. This
is a great quality by itself. Normally we are so conditioned with our likes
& dislikes, that we just flow on, rarely pausing to think what &
why we are doing what we are doing. 'Sakshi-bhava' or the 'Witness
attitude' creates a condition where we look at something not from the point
of view of the individual but from the point of view of let's say, a third
uninvolved person. We have to play our roles and that also in total
freedom. It is this ability which finally helps to bring about the freedom
to see things as they are and then live as per our convictions.
There are
broadly two stages in the DDV. First, is the ability to see an object of
the world as they are, and second is to 'see' the subject as one really is.
Both of these are equally important, but the culmination indeed is in the
ability to see one Self as we are. Even though the culmination of DDV is in
the ability to see oneself as one is, but it should be remembered that this
ability is got and polished only with our application of the same in the
world outside. So dont ignore the objective world, but use it to invoke
& polish your faculties within. So in & through all your activities
learn to involve yourself thoroughly and also learn to stand apart and
analyze objectively. Later see your inner world, and learn to stand apart
from your own thoughts & emotions too. This is a great experience by
itself. You see all, with greater sensitivity, and are not effected by
anything too. This invokes great courage, and you can do that which you
could never even think of. You increase your limits & boundaries.
However, the final proof of seeing a thing as it is, is in the realisation
that this is a realm of change, inert objects which become so important
because we choose them to be so. This realization brings about the real
detachment. A detached person has no attachments or aversions, he can be
with anything or person, without any reactions. He does not desire to change
any situation, and also does not get involved in anything too.
Once a person
develops the ability to observe something with full detachment then he
should turn inwards and realize who & what is the 'subject' really
like. Who am I ? One thing which becomes pretty apparent is that I exist
inspite of the objects outside, I am Nitya while the objects are aNitya. It
is I who turns attention to any thing which we like & then having given
importance flow on. I am the illuminator of all objects of experience. The
situations come & go but in essence I still remain as I was earlier. I
can recollect the memories of my childhood because I still am. The body may
change, the mind may change yet I remain. We directly see this fact that
the meaning of the word 'I' is different from body, sense organs, pranas,
mind or intellect. For the simple reason that I am conscious of all these
things. I being there all the time am 'Sat' the existence, being conscious
of all things am Chit - the consciousness, and also Anand - because of
having unconditioned love towards our Self. The statements like 'Ayam Atma
Brahman' start making sense, and we get a great new identity. To the extent
this new identity is owned up to that extent we develop greater detachment
with the world outside, and our motivations too can change drastically. We
suddenly discover yet another reason to act in a Nishkama way. We can
afford magnanimity. Whenever we change our world too changes
simultaneously. The realisation that I am Sakshi, who is of the nature of 'Sat-Chit-Ananda'
is a great leap forward, but is not the ultimate, there is one more thing
which is yet to be realized.
The final step
is to realize the relativity or rather the error even of being called a
Sakshi. To continue using this word also is a compromise. A person who has
come till this stage has no doubt whatsoever about the existence of our
Self as Pure Existence & Consciousness, yet due to our own insufficient
understanding we continue to impose some limitation on our self. Every word
is limited and refers to a limited thing. To encompass the Self with one
word is to limit it. Strange is the story of life, we first limit our self
with our own projections and then plan ways & means to break the
non-existing shell. To continue referring the Self as Sakshi or Seer is to
know our self in reference to the Seen. To hold on to this identity implies
holding on to the Seen. Such a person will lose his or her very identity if
the 'seen' is removed, which has to happen some time or the other. What has
to be realized is that to be a 'seer' is only a role, not my real identity,
this role comes about when I see an object. Then alone this word or name is
applicable to me. I personally transcend this role. 'I' am that which not
only pervades all roles but also transcend all of them. They all depend on
me and I am not dependent on anything. When there is nothing to see I am
not objectifiable, the moment something is presented I become
objectifiable. This objectifiable I is the role while the one who
transcends that is the real actor, me. I am that infinite, transcendental
& all-pervading Consciousness, Brahman. The process of discrimination
between the Seer & Seen fulfills itself here, by lifting us to the
state of our real non-dual truth.
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