31

Sanskrit transliteration Code

31. yat kiMcid-dRzyate sarvaM darzanAt-tan-na bhidyate / darzanaM draSTrato nAnyat draSTaiva hi tato jagat //

Whatever is seen is not different from its sight. The sight therefore is not different from the Seer. It is the Seer that is the Universe.

32. draSTR-darzana-dRzyAnAM madhye yad-darzanaM smRtaM / nAtaH parataraM kimcit nizcayo’sti paraM mune //

The Seer, the Sight, the Seen -- in this triad, the Sight is the central one. That there is nothing else, is the teaching.

33. draSTR-darzana-dRzyAdi tyaktvA vAsanayA saha / darzana-prathamAbhAsaM AtmAnaM kevalaM bhaja //

Renounce the triad along with its imprints in the mind. Propitiate the One Entity that causes the Sight, namely, the Atman.

34. dRzyAbhivyakty-apekSaM hi draSTRtvaM caupacArikaM / dRzyaM budbudavat-pazyan sarva-cintAM parityaja//

The Seer-status is figurative dependent on the manifestation of the Seen. Seeing the Seen as a fleeting bubble, give up all anxiety.

35. atyantA-satva-bodhepi loko’yam-anuvartate / IzAvAsyam-idaM dRzyaM yathA heyaM na dRzyate //

Even after the cognition of its non-existence, the material universe is still perceived. For it is the Absolute that appears as the Universe.

36. dehAtItazca puruSaH ato deha-dhiyaM tyajet / dRzyA-dhInAzca dharmA ye na spRzanti niranjanaM //

The purusha transcends the material body. So it is up to us to renounce the thought of ‘I am the body-mind-intellect’. None of them touch the untouchable.

37. yAvatI dRzya-kalanA sakaleyaM vilokyate /

sA yena suSTu saMtyaktA sa jIvanmukta ucyate //

As long as the act of ‘seeing’ continues, so long does the multiplicity of the universe persist; he who renounces that totally is called a ‘jIvan-mukta’ (liberated even while alive).

38. draSTaivAste dRzyamiva dRzyaM natvasti vastu sat / draSTRtvaM dRzyatA caiva naikasmin-nekadA kvacit //

The Seer displays itself as the Seen. The Seen does not have a separate existence. The state as the Seer and the state as the Seen can never adhere to the same entity.

39. dRzyadRzyo jaDa iti na draSTA ca bhavedapi / draSTA caitanya-rUpatvAt na dRzyaM ca bhavedapi //

Since the Object that is seen is ipso-facto insentient, it cannot be the Subject who is the seer. Since the seer is of the form of Sentience, it cannot either be the seen or the object.

40. draSTA sAkSI pUrNa iti tena dRzyaM na sRjyate / jaDenaikena dRzyena jaDam-anyan-na sRjyate //

The Seer is the Witness and He is the fullest expression of the Absolute. So He does not create any object. Nor does one inert object create another.

41. dRzyaM svato’pi svenaiva na saMbhavitumarhati / stambhaH kUDyaM na sRjati kUDyo vA na bhavet svayaM //

The Seen cannot by itself be born or manifest. The pillar does not create the wall nor does the wall appear by itself.

42. svato vA parato vApi na dRzyasya janistviti / draSTA cidAnandaghanaH naiva kimcitkarotyaho //

Neither by its own volition nor by another’s does the Seen create or manifest. The seer however is a bundle of consciousness and does no action.

43. na cApyanyasya viSayaH svamAtratvena bhAtyayaM / jAgratyapi yathA svapne dRgrUpe kalpitaM jagat //

The Subject cannot be the Object for another. It shines by itself. Just as during the dreaming time, so also during the waking time the universe is only a fancy.

44. citerjanma jaDasyaiva dRSTaM svapnAdiSu kvacit /

tato vizvaM vivartaM ca dRzi rUpe ca zAzvate //

The material universe has its origin in our Consciousness, just as the entire content of the dream is a fancy of the mind. The Seer is permanent and the seen universe is a superimposition on it.

45. dRzirbhUmA svaprakAzaH bhAsyate ca na kenacit / draSTRtA sAkSitA vApi dRzirUpe na kiMcana //

The Seer is infinite, self-illuminating. It is not illumined by anything outside. So the state of seeing or the state of witnessing does not adhere to it.