Sanskrit transliteration Code
61. dRzya-saMzAnti-siddhyarthaM vedAH kANDa-trayAtmikAH / dRzyAd-vyuthAnaM iSitaM svasvarUpasya siddhaye //
The three-fold division of the Vedas (into karma, upAsanA and JAna) is for the gradual quelling of the seen universe. If one wants to realize the true Self he has to get out of what is absolutely seen.
62. dRzyodadhau nimajjedyaH svasvarUpaM na pazyati / dRzyAni bhAvagAnIti bhAva-zuddhir-apekSyate //
The one who is immersed in the ocean of the seen universe can never see the vision of the Self. What are all seen are in the mind and so what is wanted is the cleansing of mental perception.
63. dRzyAcamana-zuddho hi karma kartumihArhati / dRzya-vismaraNaM nyAyyaM yaJa-pUjAdi-karmasu //
Ritualistic duties are to be done (only) after cleansing oneself of the (sin of the) Seen. The yaJa and pUjA all deserve to be performed (only in a state) where the seen universe is negated.
64. dRzyamannaM bhojyamiti bahiH-stham-api recayet/ draSTA dRzyavazAd-baddhaH dRzya-sattAM virecayet / dRSTvA dRzyaM draSTurantaH apUtaM pUyatAM sadA //
One should get rid of the seen universe, which is only an object of experience. The Seer bound by the fetters of the Seen, should vacate the truth of the Seen.By seeing it within himself let him purify the unpurified.
65. heyaM dRzyaM JAna-dagdhaM kAraNais-saha lIyate / sabhAnandIva purataH svarUpAvArakaM tvidaM //
The Seen should be avoided and burnt by the Fire of Enlightenment. It then dissolves into its source along with its cause. It generally hides Reality just as the Nandi in the sanctum sanctorum of a temple hides the Lord’s form.
66. idam dRzyaM hunet svAgnau nekSeta svAtirekataH/ IkSaNaM sRSTihetus-syAt dRSTi-mAtreNa sRjyate //
This seen universe is to be sacrificed in the Fire of the Self. It should never be seen as other than the Self. The Lord’s Magic Glance was the Cause of its creation; it is created bu just the Divine Glance.
67. uttamo yodhikArI syAt tapasvI bhakta ityapi / dRSTisRSTim-imAM vAdaM atyantaM bahu manyate //
Whoever he may be , a yogi or a devotee, if he has the best of spiritual prerequisites, he agrees with this argument: Creation is by mental perception.
68. svAnubhUtyanusAreNa suptau lInamidaM jagat / prabodhe jAyate dRSTau dRSTy-abhAvena jAyate //
According to everybody’s experience, the Universe disappears in sleep. While the subject wakes up, it is born again in the (mind of the) Seer, without even the necessity of Seeing.
69. dRSTikAle vizva-sRSTiH iti tat samakAlataH / kalpitasy-AJAtasatta’bhAvAd-dRSTezca pUrvataH //
There is a simultaneity in the act of seeing and in the creation of the Seen. Whether it was there before it was seen is only to be imagined.
70. ghaTAdInAm-abhAvAcca jAgrat-svapna-samastviti / ubhayatrA-pIndriyANAM abhAvAt-sAkSimatratA //
In the waking state as well as the dreaming state, objects like the pot have the same state of non-existence. In both cases the actual witnessing took place without the senses of perception.
71. aparA dRSTisRSTistu dRSTireveti yanmataM / svIyajyotir-dRSTiratra vizva-tAdAtmyataH svataH //
Another viewpoint is that there is no such thing as Creation by Perception; there is only Perception. It is the effulgence of the Self that manifests as a perception and the perception itself is the Universe.
72. vizvAvacchinna-caitanyaM taddRSTis-tatsRSTiriti / dRSTizca JAnameveti udaraM nAntarastviti //
Consciousness is conditioned by the Universe, as it were. It is spoken of as Creation and as Perception. Between the two there is the least difference.
73. JAnasyai-veka-rUpatvAt divya-JAnena vIkSate / vIkSA ca yatra yatrApi JAnameva vibhAty-athoM //
Knowledge is indivisible. It is always divine. Wherever it manifests, it does so only as Knowledge – that is, as Subject and not as Object.
74. dRSTiM JAnamayIM kRtvA pazyed-brahmamayaM jagat / ityatrA-nekazrutInAM nirAlambanatA na hi //
The vision should be pervaded by Absolute Knowledge. Such a vision will see the universe only as brahman. This is vindicated by every one of the scriptures.
75. tAtparya-viSayIbhUtArthasy-Anyasyeha satvataH / yathA ca nabhaso nailyaM agre sarvasya bodhyate //
When something is dense with content, the very fullness is submerged in the appearance of something else, just as the blueness of the sky is the first thing that strikes us.
Copyright Ó Mar.15, 2002 V. Krishnamurthy
 The following verses have been interpolated at this point as a later addition:
dRSTipUtaM nyaset-pAdaM ityevaM dRSTi-vaibhavaM /antargatAzcApi bhAvAH vyajyante dRSTiSu svataH //
harSAmarSa-bhaya-krodha sRngArAdizca dRSTitah/ jAyate buddhimadbhizca AkArair-ingitairapi // Atmaikya-JAnavAn bhaktaH samyagdRSTi-yuto hi saH / sarvabhUteSu svadraSTA svasmin bhUtAni paNDitaH //
brahmavid-dRSTipUtAzca iti tatpUtatocyate / nyAsinAmapi yA dRSTiH pavitrI kurute svataH //
apUtAni padArthAni pUyante dRSTi-bhAgyataH / ingitairmukhavarNaizca dRSTyA vyAbhASaNena ca // JAtuM bharatavRttAntaM hanUmAn preSitaH kila //
 Here the following slokas have been added by the author:
vyAvahArika-satteti nAstyevAsmin matepi ca / sAkSi-bhAsyamidaM vizvaM sarvaM ca prAtibhAsikaM pariNAmAvavidyAyAH JAnaJeyAtmakAviti / tayozca saMbhavo nAzaH ekasmin kAla ityuta // bhAvapratItir-manasi yadA bAhyepi sambhavaH / nAsty-evetara-kAleSu ityetan-matalakSaNaM // sadyojAtamiti zrutyA hyetad-evAnumodyate / asatkalpArthakaM bhAti dRSTijyotiH pravezanAt // iSuvad-dhAvatItyeva saptalokAd-uparyapi //