136.
adarzanAd-idaM vizvaM vividhaM
dRSTi-gocaraM / samyag-dRSTiH pramANaM naH tad-abhAvAd-idaM jagat //
Not seeing it the right
way we see this world of multiplicity.
The right Perception is our authority. In its absence, (we are stuck with) this
universe.
137.
mInadRSTir-niyantavyA nizcalA dRSTir-iSyate / dRSTis-satyaparA ceti
nityamuktA sanAtanI //
The view of the fish, as it
is called, is what is wanted. It is the unmoving view. It is eternal,
ever-relieving, and based on reality.
138.
calA dRSTirmana iti nizcalAtma-svarUpiNi / nAma-rUpAtmakA dRSTiH niroddhavyA prayatnataH //
On the other hand, the
moving view is (that of) the mind, (though) it is the manifestation of the
unmoving Atman. It is the view of Names and Forms and has to be resisted, by
all effort.
139.
vedamantroditA dharmAH abhyastavyA yathAvidhi / mantrANAm-api saMdhyAnAt jAyate
loka-vismRtiH //
The duties and obligations
enjoined by the mantras of the Vedas have to be observed as per
regulation. By proper concentration on
the mantras one achieves the obliteration of the material world from
memory.
140.
nitya-svAdhyAyato labhyaM uttamaM sAtvikaM tapaH /
atIndriyam-anAdyantaM paripUrNaM ca darzanaM //
What can be attained by daily performance of study
is the best sAtvic tapas. It is
beyond the senses, beyond beginning and end, and it is the all-encompassing
perception.
141.
jAto’hamiti yA dRSTiH sarvAnarthasya hetukI / svajaniH kutra dRSTazca
paroktyA JAyate kila //
The perception of one’s own
birth is the beginning of all troubles. Whoever sees his own birth? Is it not
learnt second-hand from the words of
another?
142.
paro’pi deha-bhrAntyA ca loke vadati darzanAt / na dehe na vayaM jAtAH
svayaM jyotiH svabhAvataH //
Even the other person gives
expression to it in view of his mistaken perception of the body as the person.
(Therefore) we are not born, we have no body, we are self-luminous by
nature.
143.
na jAyate nitya-tejaH pUrNatvAd-apy-akhanDataH / nitya-tejasvinAM
dRSTiH jyotir-eveha pazyati //
The ever-present Effulgence does not have to be
born, because it is complete and indivisible. The perception by this eternally
effulgent ones is nothing but the same Light.
144.
eko razmir-bhUmiriti dRSTayo razmayastviti / dRSTInAM razmi-jAtAnAM
maNDalaM tvaham eva ca //
One ray of Light is called bhUmi,
the Earth. Each perception is a ray of Light. The conglomeration of all such
rays of light has the locus, the Self.
145.
dRgagninA tapyatedaM svadRg-jyotir-jayatyathoM / nAsty-anyad-aram-eveti ahaM nArAyaNaH smRtaH //
The Fire of (Right) Perception burns this visible
universe leaving the residual
Self-Effulgence as it is. There is nothing else left. I am the Transcendent
Brahman, Narayana.
146.
akhanDa-brahma-vidyAmbA aditir-bhUmir-ucyate / lokAnAM dhAriNI seyaM
purato bhAti sojjvalA //
The unbroken brahma-vidyA
is the Goddess. She supports the whole universe and shines before us with all
Her Glory. She is the Earth, the Boundless (aditiH).
147.
JAnAgny-aupAsanaM nityaM kAryaM ca brahma-dRSTibhiH[1]
/ iyaM bhUr-iti yA dRSTiH svajyotir-vedayaty-aho //
Those who seek Brahman
should do the fire-offering (aupAsanaM) through the Fire of Knowledge.
What we experience as the universe will (then) indicate only the Inner Light.
148.
gaureSAkramate loke razmi-vyAptam-idaM jagat / sadodyan razmimAn-eva
aham-Aditya eva hi //
This universe is pervaded by the (Sun’s) rays that
bring to it a beautiful whiteness. The source of the rays is Aditya. I am He.
(‘sadodyan’ has not been translated).
149.
prArabdhA-nubhavArthaM ca imAM lokAMz-carAmyaho / svAtantryaM cAtra
nAsmAkaM deho daivena nIyate //
We are traversing this
universe in order to experience our prArabdha. We have no freedom in
this. This body is being led by the divine hand.
150.
dehadvayaM daivanItaM tatra tatra pravartate / indrendrANy-Atmako dehaH
svadRSTyA jvalatIti ca //
? [2]
Copyright Ó Mar.20, 2002 V. Krishnamurthy
Previous page Next page Titlepage
[1] Here the following verse has been added by the author himself in his revision:
antarmukhataya nityaM cidvahnau trijagat-tRNaM / juhvat’ontar-nivartante mune citrAdi vibhramAH //
[2] Here the dehadvayam and indrendrANyAtmakaH carry some vedic metaphor. The dual body is probably the physical self and the psychological self. Indra and IndrANI are referred to somewhere in the Vedas as the divines in charge of these. I would like help on these. VK