Drig Dirshya Viveka - English - 1

0:01 [Music] Oh,

0:55 wipes. [Music] may [Music] not [Music] Shiatu.

1:54 foreign. [Music] Oh, shant shanti. Om sas guru sam shank. Fore

2:43 smur. Shankar locally. [Music]

3:30 Invoking God's grace and blessings of Bhagawatpad, Adish Shankarachara Gi and Puja Guru. Today we begin a new text it name is drad shiveek. I am thankful to our swami g sw sw sw sw sw sw sw sw sw sw sw sw sw sw sw sw sw sw sw swami shardan g who has given me this opportunity to discuss this text with you. I will not say that I have come here to teach you but actually together we will reflect

4:15 upon this beautiful text. You are very lucky that you have got Swami G as your acharia. He's very loving, very kind, very learned. He knows Sanskrit and pujas rituals. Similarly, brahmachari veachara is also very learned. So you are all very fortunate to have them as your acharia and upachara and place itself is divine.

5:03 You are selected by God. I feel very rare one very few people get chance to listen Vantina such a beautiful divine atmosphere. As Kunishi says, All people don't get chance to listen to this nectarian knowledge. So you utilize this opportunity to the maximum.

5:51 You have been studying different text of Vanta. Many praaranagrantas already you have studied. Now in this 8 or 9 days we are going to discuss a very beautiful profound text called Da Dasha Vive. Author of this text is they say Adish Shankarachara. But some people have strong opinion that

6:37 this is the work of Vidya and Swami G. There is a difference of opinion about authorship. But we have to focus upon the content. Vishaya all of you know about Adish Shankarachi his life but you may not have heard about Vidyar and Swami G. So in one of the satssung tomorrow or whenever I get chance I will tell you more about Vidya Swami. Vidya means forest of knowledge.

7:25 He was great scholar and he was polymath. They are called as polymath. One who is master of different branches of knowledge is called as polymath. So Vidyarend Swami G knew Vakaran all schools of philosophy. Nawadan he knew Aayuru he was master of jotish. So really he was vidya. Therefore one verse is there where it is said The Madhava he survinda

8:14 Swami G was Madhava. So we'll discuss more about him since this is the opinion that this book has been written by him. So we must think about him also. But Puja Guruji writes or he is of the opinion that it is written by Adishankara. Both of them they are master of van. So we must think about both of them. Now the name of this book is Da Dash. Da means sear

9:00 and dasha means seen and vive means discrimination separation. Vive word comes from vir this datu you are studying samska also now difficult they say because we try to remember one day we remember next day everything is evaporated. But anyway

9:46 at least you are getting test of it. So in Sanskrit each word is coined from a datu root. So which protag from that vive word comes. So separation of seer and seen has been discussed here. more we will come to this point here. The first question is why we should discriminate? Why we should separate this seer from scene? What is the need?

10:32 Therefore in Sanskrit there is one statement. I think you must have heard that statement many times. Meaning without any purpose is without thinking of any purpose nobody does anything. Nobody takes up any job. Nobody takes up any inquiry. For everything you must have some pogo

11:18 result what will I get? So if I study disha v what will I get? This is the question. Why should we study? Pryogenum should be very clear. If clear then you know we will have a interest in doing that. If prian is not very clear then why am I doing? If that is not clear then I will not put forth my effort in that activity. So pogoam has to be you know understood. Now when we look at our life,

12:06 see this point you already have studied many times. Whatever we are doing, it is only meant for getting more happiness. Happiness is the purpose of all activity. Whatever I'm doing finally what I want happiness. Nobody wants to be unhappy, sorrowful. Nobody wants tension, stress, big you know conferences

12:53 they are organized and the heading is stressfree life. How it will How can we get rid of this tension and stress? One person organized that but nobody came. So he got stressed freely. He got stressed without paying anything. So we want a peaceful, contented and happy life. So when somebody asks why why why so answer is to get happiness. You know when we talk with all

13:39 youngsters and when we tell them you must go to temple you must do some prayer. So they got this question why why therefore China mission has brought out one book. No. Why do we do? When I gave that book to one person, he said why should I read it? On that also he asked question why. So unless that mind is satisfied you know nobody does anything. So happiness is the purpose goal result. When we say that you should chant this

14:27 stotra or hymn. So people ask first thing what is the false? If I get more what? Prosperity, money, wealth. [Music] Yes. Then I'll read it or study it. So palam if interesting then only we uh study or we do. So the purpose is happiness there is no doubt about it. See all of you you are studying here

15:14 spending time here you are getting that joy otherwise you would you would not have come here and you know study you would have left long back. So that fulfillment is there you are getting new new ideas thoughts and that result in more peace and joy. So this is a prio. Now about happiness also everybody wants permanent happiness. That is second point. Not only happiness or joy but that should be everlasting eternal temporary happiness anyway we are

16:00 getting outside world. If I eat something, oh wow, so nice. If I see something TV, happy. But that happiness is very momentary. Not lasting for more than few hours or few minutes. But my desire is to get permanent happiness. You must have heard that statement. [Music]

16:47 Guruji always says beautifully. He says permanand means what it is short form of permanent ananda. Permanent anand becomes perman. So at one hand we want eternal happiness other hand end of all sorrows. This is our demand and this is natural desire. Desire swabika it is called. There are few desires which are you know from the childhood we have got from the birth only we have gota like everybody wants to be free

17:35 bondage nobody wants then nobody wants to die everybody want to become amatanti immortal another thing nobody wants unhappiness do come so I want to become s I want to get more happiness then I don't want to remain as ignorant person I feel insulted if somebody you know says you don't know anything meaning what I want knowledge This is all natural desires

18:24 not learned from outside you know otherwise there are other types of desire they are called naika what is called naic because of something because I saw he has got iPhone so now the desire came I also should have this he has got iPad so I also Father said but I paid you know you want I but who will pay. So these desires were not there from the childhood. When I saw

19:10 it but it is always there inborn that is called. So now how can these desires will be fulfilled? That is the point. what we are trying to get all these desires fulfilled. Now since you have studied so many texts so you know these are introductory talk only. So we go on trying different things to get permanent happiness. We got only temporary happiness.

19:59 See we want permanent house, permanent job. If we are traveling in the train in India, we want permanent seat, not RAC or anything, temporary everything. We want permanent permanent. One person got permanent job in temporary bank. Bank was only for four. The boss said from today you are appointed permanent job. Now this world is like you know temporary bank and we want permanent

20:45 happiness from that. There is one verse in Sanskrit. beautiful verse. The meaning of this verse is those who give up They run after temporary things.

21:32 Giving a permanent thing, running after impermanent thing. What happens to their life? It is said they don't get permanent joy. and impermanent thing is already perishable. per mind. What is nity in this world? You should search for that.

22:30 So now this is our actually desire. This is our goal purpose. Now those people who don't know this, they go on trying to get happiness from impermanent thing. That will never happen. They think more money more happiness. Their formula is happiness is directly proportional to money. But actually this rule or this formula doesn't work it out. There are many millennia but they are not happy.

23:15 Therefore in bajindam bhagan shankara he says [Music] You must have studied this. So the one word for money is what ara one meaning of ara is meaning. In earth has got many meaning. Earth has got many ara earth thing also. Earth means goal also.

24:03 So one meaning of earth is money. But what says every day you think every day you reflect on the you know nature of this money. This bring money brings lot of you know problems. Even family members you know they argue they get separated because of this money only. So money is the cause of all sankam. So money cannot be the means to get more happiness. Otherwise all muddy muddied rich people

24:51 will be happy. Some people think that more comforts more happiness. Have you heard about that person? You know earlier he did not have any comfort and he was unhappy. So somebody said how are you? He said I am unhappy and I don't have any comfort you know. So other person said okay you must get more comfort than you will be unhappy AC fan TV all these gadgets. So he bought all that. Now that other person ask how are you now? Do you feel the difference between

25:37 earlier your condition and now? He dutifully answer. He says earlier I was unhappy. Uncomfortably unhappy. Now comfortably unhappy. Unhappiness remained. Earlier I was crying in a normal hut or cottage but now I am sitting in the AC room but still crying. So external thing cannot bring happiness. This is the experience of all people. Some people feel that because of you know this planets

26:24 I am getting all kinds of problems sufferings. So they go to astrologer. One astrologer says that you have got no chance you know for 7 and 1/2 years. Planets are not favorable to you. What they call sard sati you know in for seven and a half years you have to go through all difficulties. He said okay after 7 and 1/2 years now you know you will be used to it. He said so sra is always you know unhappy or not

27:12 favorable. Sometimes mangala, sometimes you know Venus, sometimes shi. So people you know feel that because of this because of that external causes you know this. One person said because of you know this was shastra people they say all problem is due to this window it is in wrong direction. So they break entire you know they build new things. I said all of these things work no doubt but that is not the permanent solution it is like symptomatic treatment you know

27:58 the root cause is not removed by this. Therefore our scripture they say okay you can go on trying and you will get happiness you will get peace of mind but again the real happiness you will not get. If you get real happiness or joy then unhappiness sorrow they should not come but again again they are coming means I have not got that real thing. Like Guruji says that if a room you know there is a darkness in the room and one person said Praash has come Praash has come

28:44 but still darkness is there it means real Praash has not come one person has come whose name is Praash real light didn't come very nice example So similarly if duka is there and that unfulfillment you know and dissatisfaction is there it means I am not getting the thing which is of the nature of happiness. So our scripture says now this dish will teach you or will guide you to achieve that you know thing.

29:33 Problems are not due to some external thing. The problem lies within not without. So solution we have to search inside only. Like Kabir Daji says in one of his And you are searching everywhere where problem is there solution is there. Like you must have heard the story of that you know elderly woman that old woman. There was one woman she was searching

30:20 under the street light. It was people were asking her what you are searching. I have lost my needle. Oh, where did you lose that? He said in my heart. Then why are you searching here? No, here light is there. So, so if she searches for years together, she will not get it. Similarly, we are trying to get solution from outside world. So our scripture says no you have to go within you have to do

31:07 you will have to so this dash you know definitely will help in this area and finally we will come to know oh this is the solution our scripture says aicha You must know this. Complete it. Aar swami. You just go on speaking. Don't ask any questions. All the bondages, all the problems,

31:53 suffering Now how to do which are most difficult thing in this world is how to think. Please think about it. Okay. Thinking about thinking difficult how to think in Vidyar Swami Gulf you know a way How to think, how step by step we must reflect upon you know ourself and reach

32:41 toward. The speciality of Vidya and Swami G is very logical very logical thinking. According to the disharand swami says since we have not done vive we have committed a mistake and that mistake is we consider dashta is disha and dasha is dashta. We consider ourself as body which is actually disha which is seen but seen became se.

33:27 So they got mixed up. So we have to separate that. Now how to separate that? He will guide us. Now here this text starts from the known and takes us to unknown. There is one line in Sanskrit it is said from known to unknown. This is the journey pridum is known of prasidum unknown where we are standing from there only we

34:15 start our journey. So in this book we will see rupam is the first thing. So we are seeing this world from world he takes us to that ta to that truth which is beyond this world. So this is the journey. Now before going into that somebody may ask that who is the qualified student you know for studying this book? Adikari praaran always comes. Now I think by this time you know

35:00 already I have told you then second point. So who is Adikari? Sadhana is they say but in layman's language who is adikari because he doesn't know what is sadushta. He know only d he doesn't know sadhan. So they say there are four types of people in this society. Four categories have been made. First is called Palmer. Palmer means you know one who is fully indulged in all kinds of negative

35:48 things. sinner who has no faith in God by looting, plundering, he wants to acquire more money and wealth. So the lowest state of a person Palmer. So naturally Palmer is not Adikari. He has no interest in this. Second is Vishai. Vishim is a person who has not developed dispassion fully but definitely he is not a sinner. He wants all sense objects, pleasures etc.

36:34 But by legitimate means by right way, by right action he is doing. He's called a vishai. He want to vish by performing action you know he gets that generally people are vay 95% of people are of the societies they are not fully vagi vagi dispassionate not fully engaged in all you know pop and all that they are like you know they want world also at the same time spirituality also 2 hours spirituality is okay but remaining 22 hours

37:21 in Hindi they say be siddant be b means also I don't want only spirituality but I want world also so there are many people most of the people so they vish definitely ly better than Palmer. And the third is called sadhaka or mumuku chitasu. One who has got this burning desire to know truth because he has tried all the things but he is not satisfied like you have studied mundad you know is

38:07 going on there is one verse I don't know you have reached up to that point or not Having examined all the things I come to know that I will not get happiness I will not get by action I will not get that permanent happiness or mok which is which is not result of any action is permanent eternal. So when the person come to realize this

38:52 then he changes the direction. And what question he asked? So he is a qualified student. So this is called sadhaka. uh sometimes I call sadhaka who is

39:40 sadhaka so who is not bada who is not obstacle for his own you know development and one who doesn't become obstacle for other person also so he's a seeker so sadhakar mumuku is the third type of person in this society and the fourth one is siddha Siddha means awakened realized person. Jnyasu only becomes finally siddha. So this is the you know graph how we progress from palmer to vishai vishai to sadhak

40:27 sard to siddha. There are different you know ways we can divide all society. One saint said that there are four types of people. First type of person is is like going from darkness to darkness. There are people who are born with all negativities and they are going towards more negativity. So that is called darkness to darkness. Some people they are born in a nice family, very good atmosphere, everything is good. Light is there as though because of their you know addictions and

41:13 all that wrong habits they go to darkness. From light to darkness. And there are people third type of people they are going from light to light born with all qualities nice characteristics qualifications. Family atmosphere is also very good conducive for you know spiritual sadhana. So they capture this they utilize that opportunity and develop like all yoga basha you must have heard in six chapter

41:59 in previous birth they have done and they are born in such a nice family. So they go from light to light like Ramanamari like you know born yogi you can say like Ram Krishna Paramans in our opishad name of different rushies come vama rushi kapilamuni. So these are you know great people and the fourth one is they are born in a

42:44 not very favorable situation but by their you know sadhana they developed. So they go from darkness to light. So they are like you know seekers they are real jigas. If you have studied many you know life of many saints you will come to know that they were very poor very difficult situation but in that only they did tapas and they reached to the top. So such seeker my point is they are the adhikari for this not siddha not palmer not vishai guruji also in his commentary has given

43:31 like in vive there is one verse [Music] those people who say that they is me only they don't see beyond this body. So they are not the adikari but the middle one you have not studied you will come to know that to that verse where three types of people jar buddhi then jidnyasu and then siddha only three. So there also he you know says that

44:17 he's not completely ignorant at the same time he is not realized person the middle middle one who wants to know that truth and who is ready to walk on the path of spirituality. So he is the adikari of this book for that matter you know all the books studied by such people only those who are mumu. So adikar is there pogoam is there sund you know bodha bodhak the truth will be revealed by this book. So

45:09 subject matter. Now as the name suggests subject is vive between and disha. Now see vive also is of different types. You must have studied different v like we separate sensient thing from inert. Then v cause and effect. Then sasad v discrimination between real and unreal. One who has got this buddhi of s and assad capacity to differentiate between s and assad. He is known as Pandit.

45:57 In chapter two, Bhagan Bashikar when he writes commentary upon 11th verse in that Pandit verse comes and who is Pandit not that rude as Puja. Huh? one who doesn't grieve over you know all the things and there he says that in you must have studied

46:43 atma what is that So like that various types of v have been pointed out in our daytoday life we discriminate between very gross tangible thing. This is book this is watch. This is table. This is this is buffalo. This is cow. This is potato. This is tomato. So gross. This is black color. This is

47:29 red. You know to small baby we teach red color, yellow color. And you have to you know to to all these babies they say when you go to school that teacher asks you have to reply correctly then only you will get admission in the house that baby replies properly but there is definitely so that v is gone because you know tension So discrimination see discrimination generally sometimes you know it has got that negative tone you know you should

48:14 not discriminate between man and woman and rich and poor but in spirituality discrimination doesn't mean that way separation so here vidyarand swami g takes up this inquiry and uh teaches us how to separate duk from dush show. Now we will read uh first verse. Okay. Just we start this and tomorrow you will get book so you will get the verse. [Music]

49:25 Ram Lamch. [Music] Now if you read these first verse You will not see any word where salutations or prostration is there. Generally text begin with some invocation verse. Mangala it is called

50:18 like in But here there is no salutation. Somebody said, "Oh, that has forgotten or what?" See here one word is there and that is enough. And that word is sakshi. Have you seen this sakshi word? Dashi Sakshi Sakshi world represent paramatma

51:04 in Vishnuam Sakshi world is there or not. So you will have to start suddenly you cannot ask like this but I remember Sakshi Sakshi word comes the name of Bhagan. Then in Bhagwat Gita also Sakshi word comesh just mentioning the name of Bhagwan is like is remembering Bhagwan mangalacharan. There are two types of

51:50 mangalachara. I think you have heard nesh atmaka mangalum and namaskar mangalum. Have you heard this term? Where just neshu n only remembrance. So here only sakshi world is there. So that is enough for mangalachara and other mangala is where world is there. Nami et Namaskar group. Why we remember Bhagavan before doing anything? To make it apicious. There are purposes of you know different purposes are there to make the thing auspicious. Second

52:38 to express our gratitude to Bhagwa that whatever I am doing it is because of your grace and that is truth. And third thing is to reduce our ego. This mangala is done. Okay. So sakshi already there. Now I will just tell you the word meaning and then tomorrow we will discuss in detail. Loanam he says inquiry we must begin with this point

53:25 that rupam is dam rupam means form different forms color whatever I am you know perceiving that is all rupam so that is rupam and Loanam what is the instrument by which I am perceiving? So then loan eyes are the dashtar seer and rupam is seen one pair sear and seen rupam loan.

54:11 Now he said if you think more about your loan your eyes you will come to know this loan are eyes they are seen and who become the seer manasam du manas tadrusham is load represent And loam that loan or nra eyes become the seen thing seen object and by whom I am knowing this seen eyes. So by mind so mind is the seer.

55:00 So see starting from root to sense organ from sense organs to mind. Okay. Mind is there. Now if you look at mind means thought modifications. Mind is nothing but full of thoughts. Only thought flow with mind. Is plural. Millions and trillions of thoughts are passing through it. So mind is full of thoughts only. Now if you focus on mind you will come to know that mind becomes the scene of

55:47 that because everybody experiences that yes I know which type of thought is coming. Now I am feeling sleepy. Now I am very energetic. Now I am enthusiastic. Some people say don't talk loudly you know anger is coming. So all these thoughts become seen disha mind can be observed can be seen. So dasha dasha and now who is witnessing mind? Who is seer of mind? So sakshi

56:37 sakshi is the seer of mind. So like that as I said journey from known to unknown from gross to subtle. So rupam is gross subtler than this sense object is what sense organ the nra also I know that there is some defect in my eye. I'm not able to hear properly. So mind becomes a seer and sense organs become seen. And then again if I if I concentrate on my mind mind can be seen.

57:22 See very interesting it is mind is being observed by whom? By me. But instead of saying me here with Swami is Sakshi. He has given word Sakshi and Sakshi means what? Witness. Now somebody asks who is the seer of Sakshi? Since the seer of sense object is sense organ and seer of sense organ is mind and the seer of mind is me. Now who is Seeing me or Sakshi. He said

58:09 here journey end there is no sear of sakshi. Sakshi is the final seo. This sakshi never become objects of perception. He is always remain a subject. Okay. So this is a the word meaning of this vers and in very first words it takes us to zak direct like in T20 major the first bar only they hit six. So

59:01 [Music] now there are so many words and therefore lot of you know thinking is to be done sear and seen through tomorrow we'll Omach [Music] shanty shantama.