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46. kAryaM kAraNamaMzoMzI jAti-vyaktI guNI guNaH/ kriyAkriyA vA nityAdyAH svaprakAzasya kalpanAH //

Cause and Effect, Part and Whole, Genus and Individual, the Attributed and the Attribute, Action and non-Action (Agent?) – all these are just different presentations of the self-effulgent Absolute.

47. dRzyAdInAM avastutvAt na spraSTuM pArayanti te/ dRzyAsambhava-bodhena JAnaM JeyaM cidAtmakaM //

What is seen is a non-entity. So it cannot touch the Absolute. By the knowledge of the non-existence (in the absolute sense) of every Object of perception, is the Absolute Consciousness known as the Knowledge.

48. dRzyAnuraktaM taddRAstr-dRzyaM draSTRanuranjitaM / nAluptadRSTer-dRzyatvaM dRzyatve draSTRtA kutaH //

The seer is associated with the seen. So is the seen dependent on the seer. The seer does not degenerate as the seen. Nor can the seen ever be the seer.

49. syAcchedRgekaM nirdRzyaM jagadvAsyAd-asAkSikaM / draSTuzca dRzyatA cetsyAt dRzyasya draSTRtApi ca //

The eye which sees is one only. It is the Absolute. It cannot be seen because it pervades the whole universe and there is no other witness to it.If the Seer can be seen then we have to grant seereship to the Seen.

50. draSTRsvabhAvAd-dRzyasya dRzyaM nAstIti siddhyati / dRzyasya zUnyatAyAM ca draSTeti nAma mAtratA //

That will endow the nature of seer to the Seen. In other words there is no such thing as the ‘seen’. Since there is no such thing as the ‘seen’, the ‘seer’ now is only just a name.

51. draSTurvA dRzyatApattau sarvaM dRzyaM jadaM bhavet / draSTRzUnyaM jagaccApi sarvathA ca nirarthakaM //

Since all that is seen is inert, when we grant the possibility of the Seer being seen, the universe is without a seer and thus is purposeless..

52. tasmAd-anyonyatApattiH pUrNam-evA-samanjasaM / draSTR-darzana-dRzyAdi bhAva-zUnyaika-vastuni //

Thus we end up in a circular argument. The only acceptable argument is the fullness where there is absence of the Seer, the Seen and the Sight.

53. nirvikAre nirAkAre nirvizeSe bhidA kRtaH / draSTR-darzana-saMbandhe madhye dRSTirhi yadvapuH //

From the relationship of the Perceiver and the Perceived, arises another entity called Perception -- all this, in the changeless, formless, attributeless Absolute.

54. viJAnAtmA ca draSTeti dRzyazcApi ghaTAdikaM / tatrAdhyAsika-saMbandhe yanmadhyaM hRdayaM viduH //

Consciousness is the Seer. The Perceived are objects like the pot. The one is superimposed on the other. This is what is known as the heart.

55. pratyagjyotis-tatra bhAti tatra dRSTirhi tadvapuH / tatpadaM tripuTI-hInaM Japti-mAtra-svarUpataH //

There the Inner Light shines. Consciousness is its nature. That Reality is devoid of the Trinity (namely, the Perceiver, the Perceived and the Perception). It is just Pure Consiousness.

56. dRgAtmAhaM zaktiyuktaH antareva vijRMbhate / divyadRSTyA veditavyaH vetRvedanavarjitaH //

I am nothing but the Seer. The power of Seeing is potent within. It is by divine vision that the Reality that is devoid of the knower-known relationship is to be realized.

57. nityadraSTA mahAdarzaH dRzyAbhAsasya kAraNaM / sabimba-svacchavastUni na grAhyANi pRthagpRthak //

The source of what appears as the universe is the Eternal Grand Seer. Those which have form and concreteness are not to be taken as such in their severality.

58. svarUpasthita-dhIzcAyaM dehAdIMzca na pazyati / sarvatr-Antar-dRSTimatA svatejo hi nirIkSyate //

This Intellect which is established in the Absolute Self does not see the material body and its auxiliaries. It has the inner vision and sees only the Glory of the Self.

59. dRzye kAlpanike’nitye svajyotir vIkSyatAM sadA / svajyotir-darzanAt pazcAt ulkAvat tyajyatAM tvidaM //

The visible universe is a creation of the mind and is ephemeral. In that one should see the Effervescence of the Self. After such a perception one should get rid of the material universe as if it were a fire phenomenon in the sky.

60. yadyat svAbhimataM vastu sarasaM tyajyatAM iha /dehAdy-abhimata-tyAgI parAg-dRzyAn-nivartate //

Whatever is agreeable to oneself should be renounced right here, along with its (lingering) taste. The one who renounces the clinging to the body and its accessories, (he is the one who) will turn away from the worldly sight.

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