166.
eka-vastu-prapattizca tvam-ahaM-buddhi-nAzinI /
zAstrArambhaz-caitadarthaH kimarthaM bodhyate dvayaM //
The principle of One Unique
Absolute Entity kills the differentiating
intellect, as well as the concepts of ‘you’ and ‘I’. The study of scriptures is
commended for this very purpose. (Then) why should at all be Duality taught?
167.
vareNyaM tatparaM jyotiH sAkSi-sAkSAt-tadIkSate / nAstyaraM svAtiriktaM
ca ityevam IkSate kila / dRzyasy-Anyasya sAkSIti loka-rItyA taducyate //
The Most Revered
Transcendental Absolute is said to be the diurect witness of everything. But it
is also said that there is not even an iota of a thing other than the Self. The
witnessing of another object is only an empirical way of saying.
168.
taddRSTiH kevalA dRSTiH etadeva sudarzanaM /mahat-pravartitaM cakraM
kramAd-eva caratyaho //
That Perception is the
Perception-in-itself. This is the su-darzanaM, that is, the best
Perception. It is the Great Wheel that rolls regulatedly.
169.
yaddraSTur-asyA draSTRtvaM
dRzyAbhAve bhaved-balAt / tad-viddhi kevalI-bhAvaM tata evAsataH sataH //
The state of seer-ship for the seer, in the absence
of the seen, is only artificially attributed. Know that to be the kevalI-bhAva,
the state of Being-in-Itself.
170.
ahaM tvaM jagad-ity-Adau prazAnte divya-saMbhrame / syAt-tAdRzI kevalatA sthite draSTary-avIkSaNe //
When the Seer did not cast His Glance, there was
quiet in the Divine Movement. The concepts of
‘I’, ‘You’, and ‘the universe’ were all in that state of
‘Alone-in-Itself’.
171.
cakrabhrAntiH kalpitazca prabodhena ca vibhramaH / dRzyAd-draSTA
sajAtIyaH (?[1])nayIvatsAkSitAnyathA
//
The rotation of the cakra is illusory, postulated.
When the divine movement ‘woke up’, again there is confusion, because of mAyA.
The Seer and the Seen belong to the same category. Where comes the witnessing? [2]
172.
dRzyatvAd-aham-ityeSaH nAtma-dharmo ghaTAdivat / tathAnye pratyayA
JeyAH doSAz-cAtmAmalohyataH //
‘I am this body’ is a false concept. This body is seen like
the pot. It cannot be the dharma of the Atman. All similar concepts are faulty.
The Atman is faultless.
173.
sarva-pratyaya-sAkSitvAt avikArI ca sarvagaH / vikriyeta yadi draSTA buddhyAdIvAlpavid-bhavet //
It (the Atman) is the witness for all ideas. It is
changeless. It is all-pervading. If the Seer undergoes change, it will become
finite like the intellect and the like.
174.
na dRSTir-lupyate draSTuH cakSurAder-yathaiva tat / na hi draSTur-iti
zrutyA draSTA sAkSI sadaiva dRk //
The perception of the Seer
never wavers, like the eyes and other senses. ‘na hi draSTuH …’ is
scriptural authority[3]. The Seer is always the witnessing Perceiver.
175.
dRSTaM hitvA smRtiM tasmin sarvagrazca tamastyajet /
sarva-dRg-jyotiSAyuktaH
dinakRc-chArvaraM yathA //
Discard the seen. Wipe out
the memory. Throw off the all-consuming ignorance as the Sun does to the night.
Align with the all-seeing Light
176.
dRSTvA bAhyaM nimIlyAtha smRtvA tatpravihAya ca / athonmIly-Atmano
dRSTiM brahma prApnoty-anadhvagaH //
See the world outside. Close
your mind to it and remember to throw it off. Now open your mind to the
Perception of the Atman. Thus you, who have lost your way, will be led to Brahman.
177.
dRzezchAyA yathArUDhA mukhacchAyeva darzane / pazyaMs-taM-pratyayaM
yogI dRSTa Atmeti manyate //
The shadow (reflection ?) of Consciousness plays
hide and seek with you in your (yogic) seeing of concepts and visions. The yogi
wrongly thinks he has ‘seen’ the Atman.
178.
taM ca mUDhaM ca yady-anyaM pratyayaM vetti no dRzeH / sa eva yoginAM zreSTo netarH syAnna saMzayaH //
Know him to be a fool.
Consciousness cannot be known by such ideas and visions. He who knows
this, is the best of yogis, nobody
else, for sure.
179.
avikriyaH zuddha-dRziH akartaiva svabhAvataH / dRzi-rUpe sadA nitye
darzanAdarzane mayi //
Pure Consciousness is changeless, actionless, by
nature. I am the eternal Consciousness always (irrespective of) what I see and
what I do not see.
180.
kathaM syAtAm tato nAnya iSyate-nubhavas-tatah / dRzyaM ca parihRtyaiva dRzi rUpaM bhajAmahe
//
How then,
can there be other things in my experience? Let us discard the Seen
(Universe) and propitiate Consciousness as it is.
Copyright Ó Mar.27, 2002 V. Krishnamurthy
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[1] This question mark indicates that the Editor is not sure whether the letter that follows is the correct transcription of the original writing in grantha script of the author.
[2] The translation of this sloka should be taken with several pinches of salt!. First there is the illegibility of one letter in the grantha script in the original. Secondly I have taken several liberties with the content. This I consider to be one of the difficult slokas. VK
[3] na hi draSTur-dRSTer-viparilopo vartate -- is an upanishadic statement.