DDV 16
In immediate proximity to the witness, the subtle body, identifying with the gross body, shines—and due to that encounter with reflected consciousness becomes the empirical individual self.
~A
Sākṣiṇaḥ purato bhāti lingam dehena samyutam,
Citicchāyā-samāveśāt jīvaḥ syād vyāvahārikah.
साक्षिणः – of the Witness (and); पुरतः – in close proximity; भाति – shines; लिङ्गम् – the subtle body; देहेन – with the (gross) body; संयुतम् – identified; चितिः छाया समावेशात्- due to the influence of the reflection of Consciousness; जीवः – individual or embodied Self; स्यात् and becomes; व्यावहारिकः – the empirical
The subtle body in close proximity to the Witness and identified with the gross body, due to the influence of the reflection of Consciousness, shines and becomes the individual or the empirical embodied Self.
~T
साक्षिणः of the Witness पुरतः in immediate proximity लिङ्ग the subtle body देहेन with the (physical) body संयुतं related भाति shines. (That subtle body) चितिच्छाया समावेशात् on ac- count of its being affected by the reflection of Consciousness व्यावहारिकः empirical जीव: em- bodied self स्यात् becomes.
The subtle body (lingam) which ex- ists in close proximity to the Witness (Sākşin) identifying itself with the gross body becomes the embodied empirical_(1) self, on account of its being affected by the reflection of Consciousness.
~N
Due to its proximity to the Witness, sentiency is
imparted to both the subtle and gross body.
Due to the influence of reflected Consciousness,
The Jeeva is taken as the empirical embodied self.
~S
Notes
Let us introduce ourselves as we are today, in the light of Vedanta. The Seer is the Witness-Consciousness and the subtle body, gross body and the objects of the world are the seen. The subtle body alone can reflect Consciousness, hence it is said to be in close proximity to the Self. The reflection of Consciousness (cit-chāyā) does not belong to either the Witness or the subtle body. The subtle body identifies with the reflection of Consciousness, giving rise to a sentient thought. The sentient thought, in turn, identifies with the gross body, and enlivens it. This whole entity is Mr. Vyāvahārīka jīva, the one who transacts with the world. In short, the empirical embodied individual is Witness + reflection of Consciousness + subtle body + gross body. All these factors are essential for a jīva to transact in the world. Without the Witness, nothing would exist (since the Witness is of the nature of Existence). The reflection of Consciousness alone gives sentiency to thoughts. The subtle body experiences the world, and the gross body is the counter from which all transactions take place.
~T
Here the author explains the cause of saṃsāra due to two mistakes, one at the internal subjective level and the other at the external objective level. At the internal level, if I know that I am sākṣī, I will never require support from anyone because I will know that I am ever secure and full. When I do not know this fact, I make a self-misjudgment. First, I make the mistake that I require support. Second, I think that I am going to get that support from the world and so I seek support from the perishable people, possessions, power, etc. The first mistake is the subjective mistake and the second is the objective mistake and this leads to saṃsāra. The author is explaining this in a technical language.
~P
A Subtle Body Is Born Unto Maya
A subtle body of organic chemicals and functional compounds is born unto Maya.
And after evolving from its original material ignorance to this particular subtlety, it has grown ethereal enough to be touched by the Supreme Witness.
The sentience Its inertness now receives spreads like wildfire reaching the outer limits of the material body to which it is still connected.
As if lightning has struck this subtlety, it is transformed into mind, memory, intellect, and ego identifying with the newly sentient physical body.
This encounter with reflected consciousness has created this monster of individual consciousness currently living in samsara.
~A
Translators / Commentators Legend
A: Aumdada
D: Dayananda
N: Nikhilananda
P: Paramarthananda
S: Sandeepany
T: Tejomayananda
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