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1. Todos os objetos são percebidos pelos sentidos. Os sentidos são, por sua
vez, percebidos pela mente. A mente, por sua vez, é um movimento que se
desdobra na Consciência. A Consciência não é percebida por nenhuma outra
estrutura. É a sua própria percepção.
6. O sentido de "eu", que surge dentro da mente, percebe-se a si próprio como
sendo consciente.
12. "Quem sou eu?", "O que sou eu?", "Onde estou eu?", "Quando é que eu
sou?", "Como eu sou?", "Como este mundo foi criado?", e "Quem é o seu
criador?" Este o caminho correto da autoinvestigação sobre o que é a verdade
última, a realidade.
13. "Eu tenho um corpo, mas eu sou muito mais do que este corpo", "O corpo é
composto dos cinco elementos, mas eu sou muito mais do que esses cinco
elementos", "Eu tenho estes cinco sentidos e a mente, mas eu sou muito mais
do que estes cinco sentidos e a mente”. Este é o modo correto de investigar
sobre qual é a verdade última, a realidade.
17. A percepção errada (falsa) surge quando a mente se identifica com o seu
próprio movimento de pensamento e projeta a crença de que ela é um "eu"
separado. A mente acredita ser um percebedor que é separado daquilo que é
percebido. Quando a mente desperta para essa percepção equivocada, a
crença em ser um "eu" separado desaparece. O que foi durante todo o tempo
inexistente é reconhecido (agora pela mente) como sendo inexistente.
26. A investigação em que a mente está livre das distrações e livre do apego
aos objetos dos sentidos e da (própria) mente é conhecida como a liberdade
dos pensamentos (nirvikalpa samadhi). Uma mente que seja livre de
pensamentos é firme como a chama acesa de uma lâmpada que resida num
lugar livre de vento. Neste caso, existe a indiferença para com todos os objetos
mutáveis devido à completa absorção da (mente) no Ser-Consciência-Bem-
aventurança (Sat-Chit-Ananda), e que acompanha o despertar da Consciência
para Si mesma.
29. A mente permanece não distraída pelos objetos que surgem, quando a
natureza incondicionada, imutável e ilimitada da Consciência é reconhecida.
Então, a pessoa desperta para o ser puro, para a felicidade e para a
equanimidade da Consciência. Quando a absorção na Consciência é constante
e ininterrupta por um longo tempo (nirvikalpa samadhi), o estabelecimento
(eterno) na Consciência não separada (não dual) está próximo. Investigue
através dos seis estágios de absorção (samadhi), que dão origem ao despertar
para a verdade da Consciência não separada (una, não dual).
36. A mente falaciosamente parece realizar várias ações, assim como desfrutar
dos seus resultados na falsa forma de um indivíduo separado. A mente parece
dividir aquilo que é não dual num (aparente) universo de objetos separados de
prazer (e de sofrimento), que consiste (somente) nas várias combinações dos
cinco elementos.
37. A sensação de sermos um "eu" separado, que por sua vez experiencia um
universo separado, existiu desde o início dos tempos. O tempo é uma criação
da mente divisora que divide ou separa aquilo que é atemporal nas noções de
passado, de presente e de futuro. A noção de sermos um "eu" separado que
está ciente de um universo separado tem apenas uma existência empírica, é
apenas conceitual e permanece "verdadeira" apenas até ao nosso despertar
como Consciência. Tanto o "eu" como o mundo não estão separados da
Consciência e são conhecidos como sendo reais somente enquanto a mente
projeta, se identifica e acredita na noção de separação (dualidade).
40. Enquanto o "eu" dos sonhos acredita que o mundo dos sonhos é real,
o "eu" no estado de vigília acredita que o mundo dos sonhos é irreal e que o
mundo do estado de vigília é real. Mas esses dois "eus" são apenas projeções
passageiras da mente, meros conceitos efêmeros que vêm e vão na
Consciência, que é a realidade subjacente (o substrato onipresente nos três
estados: vigília, sonho e sono profundo), e totalmente desprovida de "eus"
separados.
41. O "eu" acredita que o mundo é real. Mas este mundo empírico é irreal, pois
desaparece durante o sono profundo. Os três mundos, do despertar, do sonhar
e do sono sem sonhos são meras aparências efêmeras. O verdadeiro Eu, a
Consciência, está sempre subjacente e é o substrato, portanto, transcende os
três estados (mundos) de vigília, de sonho e de sono profundo.
An Inquiry Into The Nature of the Seer and the Seen, the Way of Inquiry and the
Nature of Truth Attributed to Bâratī Tīrtha (ca. 1350 ce)
The Dŗg-Dŗśya-Viveka contains 46 slokas performing an inquiry into the
distinction between the “seer” (Dŗg) and the “seen” (Dŗśya),an overview of
samadhi, centering on savikalpa and nirvikalpa, and the identity of Atman and
Brahman. Although also attributed to Shankara, the text is most commonly
attributed to Bĥaratī Tīrtha (ca. 1350 ce.)
1. All objects are perceived by the senses. The senses are, in turn, perceived
by the mind. The mind, in turn, is a movement that unfolds in Awareness.
Awareness is not perceived by any other structure. It is its own perceiving.
6. The sense of ‘I’, which arises within the mind, takes itself to be conscious.
7. The sense of ‘I’ appears to be conscious because it has identified itself with
Awareness, within which it arises.
8. The sense of ‘I’ identifies itself with Awareness, as a result of three factors: 1)
the movement of the mind within Awareness; 2) the movement of thought within
the mind; and 3) ignorance of Awareness as the underlying essence.
10. During waking and sleeping, the I-thought believes in the notion of being a
separate self. But during deep sleep, the belief in being a separate self
disappears.
11. The I-thought is but a modification that arises within the mind. The mind,
identified with its own movement of I-ness, imagines an externalized world
because of its association with the sensory organs, which, like the mind, are but
modifications that arise within Awareness.
12. “Who am I”, “What am I”, “Where am I”, “When am I”, “How am I”, “How is
this world created”, and “Who is its creator?” This is the way of inquiry as to
what is the ultimate truth.
13. “I have a body but I am more than this body”, “The body is comprised of the
five elements but I am more than these five elements”, “I have these five senses
and mind, but I am more than these five senses and mind.” This is the way of
inquiry as to what is the ultimate truth.
15. Identification with the belief of separation gives rise to limited understanding.
Limited understanding creates a veil wherein the mind splits unitive Awareness
into two: an internal perceiver that believes itself to be separate, and a
perceived separate external world.
16. The mind splits unitive Awareness into perceiver and perceived. The
perceiver, which is only a thought, then identifies with the belief that it is an
empirical self, separate from a perceived external world, which again, is only a
projection of the mind.
17. Misperception arises when the mind identifies with its own movement of
thought and projects the belief that it is a separate self. The mind believes itself
to be a perceiver who is separate from what it perceives. When the mind
awakens to this misperception, the belief in being a separate self disappears.
What was all along non-existent is re-cognized to be non-existent.
20. Every object is composed of five elements. These elements appear to exist
as separate phenomenal aspects, but in reality are not separate from their
homeground, which is Awareness. The first three – space, air and fire –
resemble Awareness, while the latter two – water and earth – appear more
solid.
21. The five elements make things appear as separate and different. Yet
everything – earth, water, fire, air and space – which come together to form
everything animate and inanimate – nature, animals, humans and even the
Gods – arise in and are not separate from Awareness.
22. Name and form are merely concepts, thoughts. But, they can serve as
pointers back to Awareness in which they arise. When Awareness re-cognized
and awakens to Itself, there is uninterrupted abiding as Awareness even as
name and form continue to arise.
23. There are two types of concentration, which may be practiced in order to
realize the ultimate truth of non-dual Awareness: 1) object-centered
concentration; and 2) objectless concentration. The former may be divided into
two types: 1) concentration that is associated with thought, and 2) concentration
associated with sound.
24. All movements that arise in the mind are to be treated as objects.
26. Inquiry in which the mind is free of distractions and attachment to objects of
the senses and mind is known as freedom from thoughts (nirvikalapa samâdhi).
A mind that is free of thoughts is steady like the unflickering flame of a lamp that
resides in a place free from the wind. Here, there is indifference to all changing
objects on account of the complete absorption in the Being-Awareness-Bliss
that accompanies Awareness awakening to Itself.
29. The mind remains undistracted by arising objects when the unconditioned,
unchanging, and unlimited nature of Awareness is recognized. Then one
awakens to the pure being, bliss, and equanimity of Awareness. When
absorption in Awareness is steady and uninterrupted for a long time (nirvikalpa
samâdhi), establishment in non-separate Awareness is close at hand. Inquire
through the six stages of absorption (samâdhi), which give rise to awakening to
the truth of non-separate Awareness.
30. All external and internal objects are changing: world, body, senses and
mind. All changing objects appear and disappear in unchanging Awareness.
When the understanding of essential nature as unchanging Awareness arises,
identification with changing objects ceases. Through meditative inquiry all
objects are realized to be expressions of, and therefore not separate from,
unchanging Awareness. Constant abiding in this realization of the truth of
Oneness reveals that everything is only an expression of unchanging
Awareness.
32. “What is the nature of the separate self?” When Awareness is realized to be
all that there is – that Awareness is ultimate Reality – the separate self is
realized to be only a mental concept. The individual sense of self only appears
to be separate and limited because of the way the mind categorizes and
conceptualizes perceptions. This misperception of the I-self as a separate and
limited individual occurs both in the waking and dream state.
34. Awareness is whole and without parts. Statements such as “Thou are That”,
“That thou art”, “I am pure Awareness”, “This Self is pure Awareness”, “Pure
Awareness is what everything is”, Pure Awareness is unknowable”, and “I am
That unknowable”, reflect the truth of non dual Awareness. The notion of being
separate, finite and limited is not found in either the descriptions or realization of
essential nature.
35. The illusion of separation, which is brought about by the two aspects of
projection and concealment, arise within and are not separate from Awareness.
The experience of separation appears to divide and limit the indivisible and
unlimited nature of Awareness and makes it appear as the world of separate
objects and embodied separate I-selves.
36. The mind fallaciously appears to perform various actions as well as enjoys
their results in the erroneous form of a separate individual. The mind divides
what is not-two into a universe of separate objects of enjoyment, which consist
of various combinations of the five elements.
37. The sense of being a separate I-self who experiences a separate universe
has existed since the beginning of time. Time is a creation of the dividing mind
that splits what is timeless into the notion of past, present and future. The notion
of being a separate self who is aware of a separate universe has only empirical
existence, is only conceptual and remains true only until awakening as
Awareness. Both self and world are not separate from Awareness and are
cognized to be real only as long as the mind projects, identifies with, and
believes in the notion of separation.
38. As long as the belief in separation exists, the notion of causality exists. The
mind projects the existence of the individual in the waking state and then
imagines it afresh in the sleep and dream states.
39. The individual and world that are cognized in the dream state are illusory.
When dreaming ends the dream self and all dream objects are realized to be
merely products of the dreaming mind.
40. While the dream self believes that the dream world is real, the waking self
believes that the dream world is unreal and the waking world is real. But both
these selves are only passing projections of the mind, ephemeral concepts that
come and go in Awareness, which is the underlying reality, devoid of separate
selves.
41. The self believes that the world is real. But this empirical world is unreal, as
it disappears during deep sleep. The three worlds of waking, dreaming and
dreamless sleep are ephemeral appearances. The real Self, Awareness,
underlies, and therefore transcends the three states of waking, dreaming and
deep sleep.
42. When Awareness is realized to be the underling Reality behind all states,
the world of objects are realized to be merely reflections of Awareness.
45. All differences like, wetness, foam, wave, coldness, fluidity and sweetness
are non-separate characteristics of the underlying essence of water. The
characteristics of water have no existence separate from the water from which
they arise. All these characteristics appear and disappear in water. All
characteristics of water are only aspects of their essential nature, water.
46. Upon waking up from the dream state, all characteristics of the dreamer,
such as existence and consciousness, dissolve and are realized to be only
projections of the dreaming mind. Just so, upon awakening, all separate
characteristics of the self dissolve, and are realized to be only projections of
non-dual Awareness. As foam and wave have no existence separate from
water, so also the entire universe consisting of the separate self and the
objective world have no existence separate from non-dual Awareness. In truth,
all that exists is non-dual Awareness.
Tradução livre de:
DṚG-DṚŚYA-VIVEKA – Wisdom of the Seer and the Seen
https://www.scienceandnonduality.com/d%E1%B9%9Bg-d%E1%B9%9Bsya-viveka-wisdom-of-the-seer-and-the-seen/
http://misticismonaturalmn.blogspot.com/2018/03/drg-drsya-viveka-sabedoria-do-vidente-e.html