196. nivartanaM svarUpaikyAt zraddhayA deva-rakSaNaM / annAnnAdi-nirAsena jyotirekaM susamsthitaM //
The retreat from the Oneness with the Absolute is to preserve the Faith. By the denial of the concepts of Food and Eater of Food, the One Consciousness is established.
197. akhaNDa-dRk-svarUpasya mama mRtyuH kathaM bhavet / deha-dhIr-mRtyu-hetuH syAt adehasya mRtiH kathaM //
I am the vast boundless Ocean of Consciousness. How can there be Death to Me? Death can occur for one who has identified himself with the body. Death for the bodyless? No.
198. akhaNDa-dRk-jyoti-rUpAH vaidikA loukikA vayaM / tathApi dehAtma-dhiyAM mAyA-moho bhavet kila //
We, those of the world as well as those off the world are all nothing but manifestations of Consciousness. Still don’t we get into the delusion ‘I am the body’?
199. dhI-tAdAtmyaM gatAh sarve svadRk-chakteH smRter-api / hanumad-vaibhavaM prApya zakteH prItiM tathApnuyuH //
Those who have the identification with Consciousness, are like Hanuman who was reminded of his own prowess. They enjoy the power of their own glorious Conscious Self.
200. sva-zakti-darzanaM yogaH tatprasAdena labhyate / drK-jyotiSi bhrAjamAne janmAdyasya yataH zrutaM //
This visualization of one’s own prowess is a yoga that is obtained only by the Grace of God. When the blaze of Consciousness is on, one goes back to the Source from which all Creation started – as the scripture would proclaim.
201. sRSTe viharas-samhAraH dRSTi-mAyA-viDambanaM / nAsti ced-vividhA sRSTiH ko’yamatrAvaziSyate //
Creation involves first a change, then a dissolution. All this is the impudence of the mAyA associated with Perception. If the plurality of Creation were not there, what else remains?
202. ekasya vividhaM bhAnaM svApnaM bhAnaM yathA tathA / samatva-dRSTirekaiva zaraNatvena ceSyate //
Appearance of multiplicity is like the appearance of Dream. By a proper Surrender one obtains only the equanimous view.
203. taddRSTir-eva tad-buddhiH buddhi-yukto jahAty-aho / buddhi-yogo hi yogaH syAt yunjAnenA-hutiH zrutaH //
That is the Perception. That is Wisdom. It is with that yogic attitude one sacrifices the lower self into the fire (of Knowledge). That is buddhi-yoga.
204. samAcaret-sarva-dharmAn buddhi-yukto hi dhIradhIH / dehendriyAdi-tad-dharmAH nAham-ity-eva nizcitaH / guNa ceSTA upekSyaiva guNAtIto bhavaty-ayaM //
All duties and obligations must be done with that attitude of buddhi-yoga. The dharmas of the body and the senses do not belong to the Self. Being indifferent to the deeds of the guNas one transcends the guNas.
205. guNa-sango hi doSaH syAt nirguNo na hi sajjate / dRG-rUpe sarva-karmANi cAdhAya kriyatekhilaM //
Association with the guNas is certainly wrong. The attributeless is of course not attached. All actions have Consciousness as their base of action.
206. dRgasPRSTa-svarUpeNa bhavitavyaM yathA sukhaM / akhaNDa-dRk-svarUpasya sankalpAdir-bhavet kathaM //
If the blaze of Consciousness were not on what could be made to happen? (On the other hand) when the blaze of Consciousness is everywhere and always, how would desire (to do action) sprout?
207. aprANo-hyamanA nityaM samyagAdhIyatAM manaH / varte sarvatra-draSTAhaM na kazcid-viSayo mama //
I am the Seer everywhere but there is no object (to see). I am not Life, I am not Mind. Let us digest this in our minds.
208. matto’tirikto nAsty-anyat kartRtA vizayatA ubhe / vedyo’ham-eka eveti vettR-vedana varjitaH //
Nothing there is, other thanMy Self. No doer. No object for action. That which is to be known is Unique. It is devoid of Knower and Knowing.
209. sarvaM draSTA ca may-yeva iti gItApy-avastutA / koTInAM dRzya-jAtAnAM sarvamity-aupacArikaM //
That which sees everything is in Myself. The gItA also talks of this emptiness (outside). ‘Everything’ is only a way of referring to the millions of objects (of the universe).
210. dRzyasya vismRtau samyak dRSTir-bhavati nirmalA / kathaM bhISmam-ahaM sankhye ityuktis-savya-sAcinaH //
Faultless Perception happens when the seen universe is negated. Arjuna’s words such as ‘How can I fight with Bhishma in this war …’ (arise from faulty Perception).
Copyright Ó Mar.27, 2002 V. Krishnamurthy