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"Train hard and focus on what you can control."
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There is no need to get out of the illusion, just recognize the illusion as an illusion.
Like when a mirage is seen. There is no point in trying to get rid of the mirage, just recognize it is not water and then there is no confusion or suffering.
Of course, the illusion is not “life” but “our”. There is no “me”. Delve into what you think and feel yourself to be. Question it, doubt it, understand it, etc. For what you think and feel yourself to be is a mirage. You are not that.
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In Hindu philosophy , Sakshi (Sanskrit: साक्षी), also Sākṣī, "witness," refers to the 'Pure Awareness' that witnesses the world but does not get affected or involved. Sakshi is beyond time, space and the triad of experiencer, experiencing and experienced; sakshi witnesses all thoughts, words and deeds without interfering with them or being affected by them. Sakshi or Shiva, along with Shakti (will/energy/motion), represents the Brahman, the totality itself in its most fundamental state, the Panentheistic concept of all mighty, revealed in ancient philosophical texts of Hinduism.
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It lends its shine (Chitchhaya) to the "ego" part of the subtle body, which consists of the everchanging Mind, the decision making Intellect, the Memory & the Illusory Ego.[5] Mind (manas), Ego (ahankara) and Sakshi, all perform different functions but that difference of functions does not mean difference in nature or essence
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- एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा |
- कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च ||
- "The Lord is hidden in the hearts of all.
- The eternal witness, pure consciousness,
- He watches our work from within, beyond
- The reach of the gunas (attributes of mind)."
- (Shvetashvatara Upanishad Sl. VI.11, translated by Eknath Easwaran)
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- Shvetashvatara translates to "the one carrying beyond on white horse" or simply "white mule that carries".[3][4]
- Flood as well as Gorski state that the Svetasvatara Upanishad was probably composed in the 5th to 4th century BCE.[11] Paul Muller-Ortega dates the text between 6th to 5th century BCE
- PANINI - 400 BCE Sakshi means Ishvara, the चेता (cetā), the sole Self-consciousness, who is the witness of all, who gives consciousness to every human being, thereby making each rational and discriminatory
- The field of mind (Chittakasha) involves the duality of the seer and the seen, the observer (drg) and the observed (drshya), which duality is overcome in the field of pure Consciousness. Drg-drshya-Viveka tells us:
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- DRIG-DRISHYA VIVEKA
- "When form is the object of observation or drshyam, then the eye is the observer or drk; when the eye is the object of observation, then the mind is the observer; when the pulsations of the mind are the objects of observation, then Sakshi or the Witnessing-Self is the real observer; and it is always the observer, and, being self-luminous, can never be the object of observation. When the notion and the attachment that one is the physical body is dissolved, and the Supreme Self is realized, wherever one goes, there one experiences Samadhi.
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- The Dṛg-Dṛśya-Viveka or Vâkyasudhâ is an Advaita Vedanta text attributed to Bhāratī Tīrtha or Vidyaranya Swami(c. 1350)
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DDV V HPOC
Drig Drishya Viveka
- Seer and the Seen are different. (Eyes see, book is seen)
Eyes can only see something that is different from the Eyes. (eyes cannot see eyes themselves)
2. Seer is one, Seen are many (same pair of eyes can see it all)
3. Seer remaining unchanged, the seen keeps changing (What you see keeps changing )
One infinite consciousness, that does not change, that consciousness is not many. – Conclusion of the first verse.
Copyright – book linked below
Condition of the eyes is known to the mind. Eyes themselves become see, the mind can sense the eyes (experience the eyes).
World (Seen) -> Eyes (seer)
Eye (seen) – > Mind (seer)
Are you aware of your own mind –> feelings, conditions, understanding, memory –> are directly experienced. What experiences the different conditions / movements (vritti) of the mind? They are also directly experienced?
So there is also a witness of the mind within us. That witness (Sakshi) is the seer. The mind becomes the seen
If seer and seen have to be different, then one cannot be its mind (you cannot be your mind), so you are someone/something other than your mind
When you separate yourself from the movements of the mind, you find real peace.
The witness of the mind is the real seer and the Vedanta says, that is you….Tat Tvam Asi
Can this witness be seen or experienced … no, else it becomes an object. The ultimate witness is ever the seer, never the seen
The cloud that covers the sun is itself revealed by the same sunlight
Mind Changes, Consciousness is aware of the changing mind
you the consciousness never rises or sets. If you go to the sun, it is always shining. Never rises or sets.
It does not increase or decrease (consciousness). Consciousness reveals the alert and the dull mind both. It shines by itself.
Shankarayacharya said- Chidananda Rupa, shivoham shivoham
If that’s what I am, then what’s all outside … Verse 6 and beyond. What exactly is the path of knowledge
Verse 6 –
Chit Chhaya – Reflection of Consciousness … In night, we see sunlight reflected through moon
Consciousness in the mind is a reflection of the Pure Consciousness (just like moon is lit up by the sun at night)
Mind has the capacity to reflect consciousness and use it for hearing, smelling, touching … for all our conscious experiences.
Pure consciousness shining on the mind, gives the subjective experiences (google / hard problem of consciousness)
Verse 6 – In this book – Mind -two parts – ego (I) and inner instrument (antahkarna, rest of the mind)
Traditional 4 divisions of mind
- Mano (mind),
- Buddhi (which understands, intellect)
- Chitta (Memory and impressions)
- Ahankara (I)
Reflected consciousness and the ego get identified / one and the same. Because of that, the mind and the sensory system seems conscious.
Mind feels lit up
Shravana – hearing – know what the text said
Manana – Raase Questions, dsicuss – have clarity of what the text said
Nidhidhyasana – Meditation – understand what the text said but i still behave like a body. to make it real and living, meditation. Mediation on what we have learnt from the text … make it a living text
Hearing – Reasoning – Meditating
Mind includes the ego
- Natural Connection. Ego (functions) as a mirror – Reflected Consciousness.
- Each body is produced by our past karma. Ego is connected to the body by past Karma
- No connection between you (Pure Consciousness) and the ego. Ego is an object. Only connection between you and the ego is confusion/error.
How do you cut these three relationships?
As long a mirror is there, you will be reflected in it. As long as ego is funcitoning, consciousness will be reflect. So this relationship cannot be cut
Relationship of body and the ego … only when Karma is exhausted
3rd relationship – can be cut by Prabodha .. knowledge / awakening / enlightenment. I am not the mirror. I am not the reflected face.
Relation between your face and reflected face can be cut only by knowedlge. Its just not me, it is reflection.
What is generated by error can only be removed by knowledge
The real giving up…is the giving up of the ego, by realizing it is not me.
Ego, mind, intellect, mind are all instruments. They are not me. Bhrantijanyam
| Text | Author & Timeline | Summary | Link |
|---|---|---|---|
| Drig Drishya Viveka | TODO | The seer and the seen are different, consciousness is the ultimate seer (Atman/Brahman) | https://wordpress.com/post/notespg.wordpress.com/63 |
| Kena Upanishad | TODO | TODO | TODO |
| Mandukya Upanishad | TODO | TODO | TODO |
| Ashtavakra Gita | TODO | TODO | TODO |
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