106. viruddha-rUpam ekasya sarvathA ghatate nahi / draSTR-bedho na dRSTatvAt abhedas-satya eva hi //
Contrary states of existence cannot hold for the same entity. We never see differences in the Seer. Therefore non-difference is the truth.
107. draSTR-mAtraM bhaved-bhedaH tadA naiva hi siddhyati / sa bhedo yady-asatyas-syAt vastu-bhedas-tu nailyavat //
Distinction in the Seer never occurs; while that distinction is false, the difference in the object seen is otherwise, as the blueness in the sky.
108. dRzya-dharmo na dRg-dharmaH tasmAd-AtmA-dvayas-sadA / aham-Atmeti gitoktyA sUryAntAZca ghaTAdayaH //
The Dharma of the Seer can never be the dharma of the seen. Hence Atman is non-dual always. The gItA says: I am the Atman, objects like the pot are dependent on external illumination.
109. cetanenA-vabhAsyante dIpeneva svatejasA / zuddheyaM cinmayI dRSTiH jayaty-akhiladRSTiSu //
A lamp is self-illuminating. So also is the Pure Light of Consciousness and it is also the illuminator of all that is seen.
110. dRSTir-eSA hi paramA acaitya-cidahaM tviti / sattA sAmAnyatAtyacchA abhAvAtyanta-bhAvanAt //
That vision is supreme which sees oneself as Absolute Consciousness. The ordinary state of apparent existence does not sustain because it is not there in the Absolute. 
111. turyA dRSTiH sthirA yA ca cit-prakAzAmza-kalpitA/ suSupta-sthairyam-AsAdya tyakta-saMvedano’jaDaH //
The fourth vision is the eternal one. It is the manifestation of the Light of Consciousness. It has the constancy of the sleeping state but has transcended the stage of the knower and the known. It is non-inert.
112. ekarUpaM mahArUpaM arUpaM yadvidurbudhAH/ cittatvam-eva yaccittaM bhidyate mAyayA punaH //
The Wise know it as of one Form, as of the Great Form, and as of many Forms. The very awareness dissipates the mind by mAyA.
113. aviddha-dRgsvarUpo’haM bhAvAbhAva-prabodhataH / audasInyena yo draSTa IkSate svAvaSeSataH //
I am the One whose vision is unimpaired. Thus being aware of both Existence and non-existence, he who sees (the visible universe) with total indifference sees nothing but Himself.
114. svAdhyAsA-panayaM kRtvA svAnandAnubhavI hi dRk / sarvendriya-guNa-draSTA pratyagjyotiH parAtparaM //
The seer keeps away the superimposition of the unreal and enjoys the bliss of the Self. He is the Inner Light. He is the seer of all the gunas and senses. He is the transcendent.
115. sarvArthA vai tadIkSeti tayoH prakRti-pUrSayoH / etad-Alocanenaiva sarva-siddhir-bhavediti //
The Great Seeing that took place of the purusha on the prakRti is full of consequences. Meditation on this phenomenon will lead to Realisation.
116. puruSas-saccidAnandaH vyAvahArika-dRSTitaH / bhedakopAdhi-virahe aikyam-evAnubhUyate //
The individual is Existence-Knowledge-Bliss. When he rids himself of the multiplicity of the world and the adjuncts as also of the material phenomenal viewpoint, he enjoys the Oneness of the Absolute.
117. bhidyante pratibimbAzca sopAdhaya itIritAH / antar-dRSTimatAM loke zruti-yukti-sahAyataH //
The reflection of the Absolute in the mind along with the adjuncts is annihilated thus  -- by the Inner Vision accompanied by the ssupport of scriptures and logic.
118. manISiNAM yo’nubhavaH sa eko hi sahasrapAt / pauruSeNaiva pUrSatvaM zaktimat-tatvam-iSyate //
The experience of the wise is that He only is the multi-faceted Ultimate. He is purusha because of his prowess (pauruSaM). This is the ultimate Truth of His Power.
119. zrutyA yaJAdayo JeyAH yuktiH zruty-anusAraNI / nAstikAnAM dRSTimAtraM asmAkaM tritayaM tviti //
The rituals like yaJa’s are to be understood from scriptures. Reason has to coordinate with scripture. The atheists trust only their physical perception. For us, however, it is all three – namely, perception, scripture and reason.
120. zruti-yuktI samAlocya punar-dhyAnena samskRtAH/ saccid-Ananda AbhAsaH iti bhAva-dvayaM tviha //
Scripture and Reason have both to contribute and finally have to be synthesized again by Meditation. There are two aspects here, namely, Existence-Knowledge-Bliss and its reflection (in our minds).
Copyright Ó Mar.19, 2002 V. Krishnamurthy
 What about quantum observables?
 This translation seems to be very weak.
 tadIkSA vai sarvArthA – is a sUtra of the work: siddhAnta-darzanaM –2.4.9. My father was seen by me reading this work siddhAnta-darzanaM almost all the time during his last few months. - VK
 Was this the Big-Bang ? VK
 cf. siddhAnta-darzanaM – 2.1.20 to 2.1.24