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91. dRSTi-cittApahArIti svadRk-sphuraNa-bhAvanaM / svAvidyAyA balenaiva dRSTAnAM sthiratApi ca //

The Seeing confounds the mind. What appears is the expansion of one’s own Consciousness. By the force of one’s own ignorance, the Seen is confirmed as Seen.

92. vASanAmAtratas-sRSTiH bhAvenaiva nihanyate / dRzizcApy-anubhUyeta svenaiv-AnubhavAtmanA //

Creation is just a manifestation of the vAsanAs. It is experienced in the expansion of Consciousness and destroyed by the experience of the Self.

93. dRzyeyattat pariJAnaM tadvilApArthamiSyate / dRgeva svaprakAzaM ca bhAsakaM nityavedanaM //

Knowledge of the nature of the Object is required to resolve it. The Seer as self-luminous Consciousness illumines all.

94. dRSTisRSTaM vIkSamANaH svAJaH svaM ca na vIkSate / svaJo vetti haTAdyuktyA sRSTaM sarvam upekSate / svasRSTaM na svAtiriktaM iti vetti svabodhataH //

By seeing what is created by one’s Perception, the non-knower of the Self does not see the Self. The one who knows the Self, by sheer force of Logic, ignores the visible universe and understands that everything has been created by himself and nothing is other than the Self.

95. dRSTaM yadduSTanetreNa vizvAsArhaM na hi kvacit / iti bodham krishNalIlAH sarvatra dyotayanti hi //

What is seen by the physical eyes is not to be trusted ever. Sri Krishna’s exploits are constant reminders of this.

96. dRSTasthale na vasati zUnye-cAvirbhavatyapi / mAyAtvaM prakaTIkRtya vatsApaharaNAdiSu //

He is not there where you saw Him. He shows up where there is nothing. Thus was manifested His miracles like the abduction of the cows and calves.

97. kArAgRhAn-nandagRha-pravezaH pUtanA-vadhaH/ vitastyarko yathA mithyA marubhUmau tathodakaM //

The movement from the prison to the house of Nanda; the killing of Putana -- all this is an appearance just as the Sun being six inches in diameter or the showing up of water in the desert.

98. praJAnetreNa draSTavyaM jagatsarvaM carAcaraM / ekasRngaz-catuHzRngaH bhUrizRngAs-sahasrazaH //

All this universe, including all the moving and the unmoving, must be seen with the eye of Wisdom: -- the universe which shows up as one-peaked, or four-peaked, or multi-peaked.

99. dRSTA api ca te mithyA azRngatvaM ca vastutaH / pazya me pArtha rUpANi [1] dRSTanaSTAni vIryataH //

Even the Seer is only an appearance. In fact It is the unpeaked state (?). The Lord says: See my several forms, O Arjuna. By His prowess, what is seen disappears.

100. jagad-bAdhA divya-dRSTyA divya-dRSTiM samabhyaset/ dRzyaM dRSTi-gataM caiva bahir-dRSTer-na kimcana //

By divine vision, the visible universe is nullified. So one should practise the divine vision. What is seen is embedded in the seeing; there is nothing to be sought outside.

101. draSTA darzana-yogena zrotA zravaNa-yogataH / dRzya-vismaraNaM yogaH yunjyAt taM paramAtmanA//

The yoking with the act of seeing makes one the Seer. The yoking with the act of hearing makes one the hearer. The yoga which links one to the Absolute Self is that of negating what is seen.

102. dRzyA-tyantA-bhAva-siddhyai karma-zAstraM pravartitaM / dRzyaM yadbhAvanAmAtraM cetyatA jADyamityapi //

All the rituals are intended for the total negation of the seen; the latter is only a (temporary) manifestation, it is foolish to assign sentience to it.

103. dRzyAdhAraM ca cidbhAgaH tadbhAvA-bhava-bhAsakaH / bhAvanA-spanda-mAtratvAt dRzyaM kacakacAyate //

It is the element of Consciousness that is the substratum for any cognizable object. Only by that effulgence does the object or its absence shine.

104. dRzya-bhUtastu nailyAdiH dRzya-dharmazca sarvathA / upAdhitazca yo bhedaH dRzya-dharma iti smRtaH //

The blueness of the sky and other such appearances are the qualities of cognizable objects. The differences in the adjuncts (to the Subject) present themselves as qualities of objects.

105. draSTR-dharmo na dRzyaH syAt draSTR-bodho yathA tathA / draSTR-bodho’pi dRzyaz-cet dRktvam-eva na siddhyati //

The attribute of the Seer (as a Seer) is not an object of perception. But the consciousness of the seer is (self-illuminating). If the Consciousness of the Seer were also an object of perception, then the seer-ship itself cannot be established.

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[1] I am trying to underline portions of the text which are exact words from scriptures. It is quite possible that I may miss to underline some scriptural passages, but the underlined ones are certainly scriptural. VK