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.
Copyright Ó Mar.14,
2002 V. Krishnamurthy Previous page
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