Yoga Vasistha Sara 1.5-7 - Relationship of seer and seen is bondage
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द्रष्टुर्दृश्यस्य सत्ताङ्ग बन्ध इत्यभिधीयते ।
द्रष्टुर्दृश्यस्य सत्ताङ्ग बन्ध इत्यभिधीयते । द्रष्टा दृश्यवशाद् बद्धो दृश्याभावे विमुच्यते ॥10.5॥
The relationship of the seer and seen, is called bondage. The seer becomes bound, due to contact with the visible objects and becomes free, in its absence.
Vedantadindimah, 29 says:
दृक्दृश्यौ द्वौ पदार्थों स्तः परस्परविलक्षणौ । दृग्ब्रह्म दृश्यं माया स्यादिति वेदान्तडिण्डिमः ।॥
The Seer and the seen, are opposed to one another; that is, they are different objects. The Seer is, of the nature of Brahman and the seen is maya, illusory; this is truly the declaration of, all the Vedanta scriptures.
When one goes to market and sees so many things, all of those, does not get attached to one, until one accepts or rejects them. Acceptance and rejection of anything, make one attached, to that very thing, which is the cause of bondage. Yoga Vasistha sara 10.3 says: सबाह्याभ्यन्तरं विश्वं मा गृहाण विमुञ्च मा ॥ Do not accept or reject, this entire internal or external universe.
The act of seeing, is neither the Seer, nor the object to be seen; and not even, an independent third object. This act is, certainly illusion. The absolute existence, which is beyond mäyä, exists in, all those three states.
दृष्ट्र-दर्शन-दृश्यानि त्यक्त्वा वासनया सह । दर्शनं प्रथमाभासमात्मानं समुपास्महे ॥10.6॥
Abandoning all three ideas, of the Seer, the seeing, and the seen, along with their latent desires, we adore that Self alone, by Whom, the act of seeing is first revealed.
All these activities of seeing, manifest due to knowledge, arising from the mental modifications, which are illumined by, the all-pervading Witness-consciousness. It has been advised here, that one should ignore, the material part of the mental modification, and concentrate on the Consciousness aspect, that illumines it.
द्वयोर्मध्ये गतं नित्यमस्तिनास्तीति पक्षयोः । प्रकाशनं प्रकाशानामात्मानं समुपास्महे ॥10.7॥
We meditate on that Self, which illumines all the luminous objects and is eternally interspersed, between the two sides of, existence and non-existence. Acharya Shankara says in Updes Sahasri 14.3: मूषासिक्तं यथा ताम्र तन्निभं जायते तथा । रूपादीन्व्याप्नुवञ्चित्तं तन्निभं दृश्यते ध्रुवम् ॥ As molten copper poured into a mold, assumes that form, likewise the mind pervading forms, assumes those forms. Hence the seen objects, are just forms, in the mind of seer.
Katha Upnishad 2.3.3 says: भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ From the fear of Supreme Lord, Fire burns, Sun shines, and Indra, air and Death, the fifth, runs.
The relationship of the seer and seen, is called bondage. The seer becomes bound, due to contact with the visible objects and becomes free, in its absence.
Vedantadindimah, 29 says:
दृक्दृश्यौ द्वौ पदार्थों स्तः परस्परविलक्षणौ । दृग्ब्रह्म दृश्यं माया स्यादिति वेदान्तडिण्डिमः ।॥
The Seer and the seen, are opposed to one another; that is, they are different objects. The Seer is, of the nature of Brahman and the seen is maya, illusory; this is truly the declaration of, all the Vedanta scriptures.
When one goes to market and sees so many things, all of those, does not get attached to one, until one accepts or rejects them. Acceptance and rejection of anything, make one attached, to that very thing, which is the cause of bondage. Yoga Vasistha sara 10.3 says: सबाह्याभ्यन्तरं विश्वं मा गृहाण विमुञ्च मा ॥ Do not accept or reject, this entire internal or external universe.
The act of seeing, is neither the Seer, nor the object to be seen; and not even, an independent third object. This act is, certainly illusion. The absolute existence, which is beyond mäyä, exists in, all those three states.
दृष्ट्र-दर्शन-दृश्यानि त्यक्त्वा वासनया सह । दर्शनं प्रथमाभासमात्मानं समुपास्महे ॥10.6॥
Abandoning all three ideas, of the Seer, the seeing, and the seen, along with their latent desires, we adore that Self alone, by Whom, the act of seeing is first revealed.
All these activities of seeing, manifest due to knowledge, arising from the mental modifications, which are illumined by, the all-pervading Witness-consciousness. It has been advised here, that one should ignore, the material part of the mental modification, and concentrate on the Consciousness aspect, that illumines it.
द्वयोर्मध्ये गतं नित्यमस्तिनास्तीति पक्षयोः । प्रकाशनं प्रकाशानामात्मानं समुपास्महे ॥10.7॥
We meditate on that Self, which illumines all the luminous objects and is eternally interspersed, between the two sides of, existence and non-existence. Acharya Shankara says in Updes Sahasri 14.3: मूषासिक्तं यथा ताम्र तन्निभं जायते तथा । रूपादीन्व्याप्नुवञ्चित्तं तन्निभं दृश्यते ध्रुवम् ॥ As molten copper poured into a mold, assumes that form, likewise the mind pervading forms, assumes those forms. Hence the seen objects, are just forms, in the mind of seer.
Katha Upnishad 2.3.3 says: भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ From the fear of Supreme Lord, Fire burns, Sun shines, and Indra, air and Death, the fifth, runs.
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