Sanskrit transliteration Code
16. piNDAvasthA ghaTatve ca vimRzyete manasyatho / kArya-kAraNatA buddhiH tadanuprabhavatyaho //
The mind should investigate the origin of the entity called ‘the pot’. The phenomenon of cause and effect is the core of the whole thing.
17. apAkAdisthite kumbhe mRdbuddher ghaTadhIH kadA / jAyeteti ca nirvaktuM na ko’pi prabhavediha //
When a pot has not yet been fully made, when does the ‘clay’-stage end and when does it get the name of a ‘pot’. Nobody can precisely answer this.
18. ghaTAdi-vAsanAvizTa-buddhInAmapi na sphuret / pUrvAvasthAM parityajya kadA-vasthAntaraM gataH //
Even the one who knows by previous association what a pot is, cannot specify at what stage the so-called ‘pot’ leaves its previous state and becomes a ‘pot’.
19. dRgrUpatve na pazyatvaM dRzyam-apy-avizeSataH / amUrtA dravya-rUpA kA samAgacchati setarA //
20. nAyAti na ca tatrAsIt nAsti pazcAn-nacAMzavat / na hIyate cAdi nAma kimatra pariziSyate //
It does not come from anywhere; it was not there earlier; it is not there later; even in parts; it does not keep its name for ever; then what persists?
21. kSIra-mRt-pariNAmAdi AbAlamanubhUyate / tathApi na nirUpArhA nistatvAn-mAyikatvataH //
The transformation that milk or clay goes through is experienced by the young and old; still the proof of the time and state of the exact transformation eludes all.
22. mAyaiSA hi mayA sRSTA iti bhAgavatI zrutiH / zaktiz-zaktAt pRtaG nAsti ekatvaM draSTR-dRzyayoH //
This is my mAyA says the Lord. There is no distinction between the power that is wielded and the wielder of the power. The identity between the Perceiver and the perceived is the core of the matter.
23. dRzyaM nAstIti bodhena manaso dRzya-mArjanaM / zukAyetthaM copadiSTaM janakena mahAtmanA //
What is seen is non-existent (in the absolute sense) ; the mind has therefore to rid itself of the image of the Seen from itself. This is the famous teaching of Janaka to Sage Suka.
24. tatvato dRzyasyaikatve abhUtAbhinivezataH / ekaM vastvanyathA pazyan dvitIyaM vastu bhAvyate //
In fact, there is only one entity that is perceived. That one entity is ‘seen’ by our senses in a different way and thus arises duality.
25. dRzistu gaganAkAraH sarvathA cApyalepakaH / zuddha-sphaTika-saMkAzaH sadAspRSTa- svarUpataH //
Consciousness is like Space. By no means can it be tainted. Like a pure crystal it is as clear as ever.
26. dRzyaprakRtimArAdhya tasyAzcAnupravezataH / draSTaiva kevalo bhAti sarvAtmaika-ghanAkRteH //
It is the seer who projects himself by involvement with the material universe that he ‘sees’. Really he is the one who pervades everything.
27. dRzyaM yad-dRSTipUtaM ca dRSTyAtmakam-idaM tviti / dRzyadraSTroraikya-dRSTyA samyagdRSTir-bhavedapi //
The perceived is pervaded by the perception that impacts on it. Right perception is that which cognizes the identity between the perceived and the perceiver.
28. dRzisvarUpe dehAdiH bhrAnti-siddho na vastutaH / yathA nabhasi meghaugho reNurvA pArthivonile //
What we see as the material universe including the body is the result of delusion and is not the truth; just as that produced by the clouds in the sky or by earthly dust in the air.
29. JAna-sambaddha-rUpeNa dRzyaM ca JAyate kila / JAnAkAraM ca yad-dRzyaM hetur-dRzya-vilApane //
An object is born dependent on Consciousness only. Appreciation of the object as non-different from Consciousness is the means of dissolution of the object.
30. dRSTa-sarva-tirodhAnaM tatraiva haridarzanAt / bhAvanA to dRzya-zAntiH bhAvAdvaitam-athocyate //
Every object is dissolved by seeing the Absolute there itself. Dissolution of the object through this appreciation (vision) is called Non-duality by attitude.