76. pazcAnnedaM nailyayuktaM nIrUpaMtviha vAstavaM / udAsInaM vyApakaM ca iti tatvaM ca bodhyate //
And in due time it is realized that the blueness is not inherent in the sky; it is in fact formless. The truth is learnt that it is indifferent to form and pervades everything.
77. janmAdihetu brahmaiva evam hi pratipAdyate / adhyAropApa-vAdAbhyAM atha netIti vAkyataH //
The original cause of all Creation is Brahman; this is what is conveyed by the great negations in the scriptures, by attributions and by classical refutations.
78. niSidhya bhedamAtraM ca pratyag-jyotir-hi lakSyate / evaM sRSTyAdi-vAkyAnAM niSedhyasya samarpaNAt //
By denying just the differences, indeed the inherent Glory of the Inner Light is indicated. In the same manner, the statements about Creation indicate what is to be denied.
79. ekavAkyatvam-Apadya pratyagjyotiSi kevale / zrutInAM cApi tAtparyaM boddhavyaM gurvanugrahAt //
* The intention of all the scriptures points to that one grand pronouncement; and this has to be learnt through the Grace of the Guru.
80. niSedhya-vastu-siddhyarthaM sRSTis-tAvad-iheritA/ zrutau tatra na tAtparyaM vigAnazruti-darzanAt //
It is to establish the entities that are to be negated, that the scriptures describe Creation. The intention is not otherwise, because there are different versions (of creation).
81. manomayaM dRsyajAtaM amanAzca dRzistviti / nitya-nirmala-rUpo’yaM prakAza-ghana eva hi //
Whatever that is seen is only an expansion of the mind. Consciousness is without mind. The Reality is mere Light that is eternal and spotless.
82. svAJadRSTyA dRzyamiti svaJadRSTer na bhAti yat/ tatva-dRSTes-tat-prasaktiH naiva kvApi kadAcana //
The (apparent) validity of the seen universe is only because of one’s own Ignorance. It does not exist when the vision becomes enlightened. When Truth has been realized there is no presence anywhere any time (of the Seen).
83. dRzyaM vyaktamumApIThaM svaliMgaM sthApayed-budhaH / svanAmnA pUjayel-liMgaM jyotIrUpaM nirAmayaM //
The wise man establishes the Linga of the Self on the pedestal of the visible universe. One worships this faultless Effulgence by the glories of the Self.
84. draSTA zrotA ca manteti bahudhaikA hi bhASyate / pitA bhrAtApi zvazuraH syAlaz-ziSyo gurustviti //
The One Supreme manifests itself severally as the Seer, the Hearer and the Thinker. He is also the father, the brother, the father-in-law and the brother-in-law. He is the Guru as well as the disciple.
85. dRSTanaSTaM jagadidaM mAyAgandharva-pUryathA / AbhAsa-mAtram-evedaM nasan-nAsaj-jagatrayaM //
The universe of the three worlds is like a magician’s castle. It is lost the moment it is seen. It is only a reflected appearance. It is neither existent nor non-existent.
86. svapnadraSTA yathaiko’pi nAnArUpeNa bhAsate / ahaM jyotirmahAdarzaH vividhaM darzayatyapi //
Just as in a dream, the one dreamer sees a world of multiplicity, so also the Self which is Effulgenece Supreme shows itself as multifold.
87. dRzirUpa-JAnasUryaH sadA bhAti nirantaraM /nAnAbhAnaM kutazcAtra nakSatrANAM divA yathA //
The Sun of Knowledge permanently shines in the form of Consciousness. How can severality shine in its presence? Do the stars shine in daytime?
88. dRzyANAM tripurANAM ca dAha eva iheSyate / svarUpadarzanaM kAryaM svadharmAcaraNeSviha //
The three-fold universe (of the three states of cognition) has to be consigned to the Fire of Knowledge. The Perception of one’s own Self is what is performed in one’s svadharma.
89. dRGmAtraM paramaM brahma bhAvairdRzyAdibhissphuTaM / vizuddhaM dRzirUpaM yat mAyayA bhAsate tridhA //
The Transcendental Absolute is the Seer par excellence. Obviously it assumes the state of the Object of Perception. It is also the power of that Perception. MAyA makes it appear as all three.
90. dRzyasiddhau draSTRsiddhiH draSTRsiddhau tathetaraH / dRgghanatrikarUpe ca ekadRSTizca sArthakI //
Given the Object of Perception, there arises the Perceiver. Given the Perceiver, there arises the other. The process of Perception makes it threefold. But the concept of their unity is what makes sense.
Copyright Ó Mar.19, 2002 V. Krishnamurthy
 Here the following slokas are added as a comment:
janmAntara-mahA-bhAgya-vazAd-evAntyajanmani / svAdhItaveda-yAthArthyaM sphuraty-advaita sArataH / vyavahAraH svatas-sarvaM svAtmanA bhAti kevalaM //
 Very often the knowledgeable reader will note that there is perhaps more to the verse than indicated by the translation. Such verses are indicated by a star marked thus. * .This verse is one such. Warning : The fact that there is no star mark on a translated verse does not mean that the translation has achieved perfection !