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 //[1]
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 //[2]
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
[1] 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 //
[2] 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 //