Upadasa Sahasri 15.2-4 - Seer and seen are different
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स्मरतो दृश्यते दृष्टं पटे चित्रमिवार्पितम्
स्मरतो दृश्यते दृष्टं पटे चित्रमिवार्पितम् । यत्र येन च तौ ज्ञेयौ सत्त्वक्षेत्रज्ञसंज्ञकौ ॥15.2
The seen object, when remembered, is like a picture painted on canvas. The canvas and seer, are to be understood, as the mind and consciousness respectively.
फलान्तं चानुभूतं यद् युक्तं कर्त्रादिकारकैः । स्मर्यमाणं हि कर्मस्थं पूर्वं कर्मैव तच्चितः ॥15.3
A result such as pleasure or pain, that was experienced, associated with action by the doer, is remembered as an object. Previously, by which that object was perceived, is consciousness.
द्रष्टुश्चान्यद् भवेद् दृश्यं दृश्यत्वाद् घटवत् सदा । दृश्याद् द्रष्टासजातीयो न धीवत् साक्षितान्यथा ॥15.4
The seen is always, other than the seer, because, it is seen like a pot. The seer, is unlike the seen, otherwise, like the mind, it could not become witness.
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 Vedanta scriptures.
Yoga vasistha sara 10.5 says:
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, i.e. Maya and becomes free, in its absence, when seen is merged with seer.
चिच्चेत्यकलना बन्धस्तन्मुक्तिर्मुक्तिरुच्यते । चिच्चेत्याखिलमात्मेति सर्वसिद्धान्तसंग्रहः ॥9.30॥
The imagination of seer and the object to be seen, is bondage and freedom from that bondage, is liberation. Seer and the object to be seen, everything is the Self alone. This is the conclusion of, all Vedantic scriptures.
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 said in Updesh Sahasri 14.3-4:
मूषासिक्तं यथा ताम्रं तन्निभं जायते तथा । रूपादीन्व्याप्नुवच्चित्तं तन्निभं दृश्यते ध्रुवम् ॥३||
व्यञ्जको वा यथालोको व्यङ्गव्यस्याकारतामियात् । सर्वार्थव्यञ्जकत्वाद्धीरर्थाकारा प्रदृश्यते ||४||
just as molten copper assumes the form of a mold, when poured into it, pervading objects like forms, colors, etc., the mind appears to be, exactly like them.
Just as light, the revealer, assumes the forms of the objects revealed by it, so the intellect looks like all things, in as much as, it reveals them. Hence the intellect, takes the form of object, it sees upon. In 1.2.77 Acharya Shankara says: यो हि बौद्धः प्रत्ययः स धात्वर्थो विक्रियात्मकः आत्मनः उपलब्ध्याभासफला-वसान इति उपलब्धिशब्देन उपचर्यते । A modification of intellect is called an action, ends in a result in itself, which is the reflection of knowledge, the Self. In meditation, the mental modification, which is in the form of object of meditation, converts in to knowledge, for which he said in 1.2.79 नित्योपलब्धिमात्र एव हि उपलब्धा The knower is the eternal knowledge only.
Acharya Shankara meant, the seer itself, is the object of seeing, i.e. seen or knowledge. Again in 13.6, he says: या तु स्यान्मानसी वृत्तिश्चाक्षुष्का रूपरञ्जना । नित्यमेवात्मनो दृष्ट्या नित्यया दृश्यते हि सा ||
The mental modification, which is produced through the instrumentality of the eye and is of the form of, the object of vision, is always illuminated by, the eternal Consciousness of the Self. Hence it is clear that, meditator himself, is the act of meditation, i.e. seeing, or mental modification in the form of intellect, as well as, the object of meditation, i.e. seen or knowledge, in the form of witness consciousness. This witness consciousness, is eternal knowledge itself, as said by Shankara in 1.2.93 या तव दृष्टिः तत् चैतन्यमिति । This state of intellect, where duality vanishes, is called Brahmakar Vritti, in which, seer, seen and the act of seeing, all becomes one. It is also known as, Jnana Samadhi or Sahaj Samadhi.
The seen object, when remembered, is like a picture painted on canvas. The canvas and seer, are to be understood, as the mind and consciousness respectively.
फलान्तं चानुभूतं यद् युक्तं कर्त्रादिकारकैः । स्मर्यमाणं हि कर्मस्थं पूर्वं कर्मैव तच्चितः ॥15.3
A result such as pleasure or pain, that was experienced, associated with action by the doer, is remembered as an object. Previously, by which that object was perceived, is consciousness.
द्रष्टुश्चान्यद् भवेद् दृश्यं दृश्यत्वाद् घटवत् सदा । दृश्याद् द्रष्टासजातीयो न धीवत् साक्षितान्यथा ॥15.4
The seen is always, other than the seer, because, it is seen like a pot. The seer, is unlike the seen, otherwise, like the mind, it could not become witness.
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 Vedanta scriptures.
Yoga vasistha sara 10.5 says:
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, i.e. Maya and becomes free, in its absence, when seen is merged with seer.
चिच्चेत्यकलना बन्धस्तन्मुक्तिर्मुक्तिरुच्यते । चिच्चेत्याखिलमात्मेति सर्वसिद्धान्तसंग्रहः ॥9.30॥
The imagination of seer and the object to be seen, is bondage and freedom from that bondage, is liberation. Seer and the object to be seen, everything is the Self alone. This is the conclusion of, all Vedantic scriptures.
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 said in Updesh Sahasri 14.3-4:
मूषासिक्तं यथा ताम्रं तन्निभं जायते तथा । रूपादीन्व्याप्नुवच्चित्तं तन्निभं दृश्यते ध्रुवम् ॥३||
व्यञ्जको वा यथालोको व्यङ्गव्यस्याकारतामियात् । सर्वार्थव्यञ्जकत्वाद्धीरर्थाकारा प्रदृश्यते ||४||
just as molten copper assumes the form of a mold, when poured into it, pervading objects like forms, colors, etc., the mind appears to be, exactly like them.
Just as light, the revealer, assumes the forms of the objects revealed by it, so the intellect looks like all things, in as much as, it reveals them. Hence the intellect, takes the form of object, it sees upon. In 1.2.77 Acharya Shankara says: यो हि बौद्धः प्रत्ययः स धात्वर्थो विक्रियात्मकः आत्मनः उपलब्ध्याभासफला-वसान इति उपलब्धिशब्देन उपचर्यते । A modification of intellect is called an action, ends in a result in itself, which is the reflection of knowledge, the Self. In meditation, the mental modification, which is in the form of object of meditation, converts in to knowledge, for which he said in 1.2.79 नित्योपलब्धिमात्र एव हि उपलब्धा The knower is the eternal knowledge only.
Acharya Shankara meant, the seer itself, is the object of seeing, i.e. seen or knowledge. Again in 13.6, he says: या तु स्यान्मानसी वृत्तिश्चाक्षुष्का रूपरञ्जना । नित्यमेवात्मनो दृष्ट्या नित्यया दृश्यते हि सा ||
The mental modification, which is produced through the instrumentality of the eye and is of the form of, the object of vision, is always illuminated by, the eternal Consciousness of the Self. Hence it is clear that, meditator himself, is the act of meditation, i.e. seeing, or mental modification in the form of intellect, as well as, the object of meditation, i.e. seen or knowledge, in the form of witness consciousness. This witness consciousness, is eternal knowledge itself, as said by Shankara in 1.2.93 या तव दृष्टिः तत् चैतन्यमिति । This state of intellect, where duality vanishes, is called Brahmakar Vritti, in which, seer, seen and the act of seeing, all becomes one. It is also known as, Jnana Samadhi or Sahaj Samadhi.
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