76.
pazcAnnedaM nailyayuktaM
nIrUpaMtviha vAstavaM / udAsInaM vyApakaM ca iti tatvaM ca bodhyate //[1]
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
//
* [2]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
[1] 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 //
[2] 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 !