Devanagari
निवृत्तबुद्ध्यवस्थानो दूरीभूतान्यदर्शन: ।
उपलभ्यात्मनात्मानं चक्षुषेवार्कमात्मदृक् ॥ १० ॥
Verse text
nivṛtta-buddhy-avasthāno
dūrī-bhūtānya-darśanaḥ
upalabhyātmanātmānaṁ
cakṣuṣevārkam ātma-dṛk
Synonyms
nivṛtta
—
transcended
;
buddhi
—
avasthānaḥ — the stages of material consciousness
;
dūrī
—
bhūta — far off
;
anya
—
other
;
darśanaḥ
—
conceptions of life
;
upalabhya
—
having realized
;
ātmanā
—
by his purified intellect
;
ātmānam
—
his own self
;
cakṣuṣā
—
with his eyes
;
iva
—
as
;
arkam
—
the sun
;
ātma
—
dṛk — the self-realized .
Translation
One should be situated in the transcendental position, beyond the stages of material consciousness, and should be aloof from all other conceptions of life. Thus realizing freedom from false ego, one should see his own self just as he sees the sun in the sky.
Translation (Visvanatha Cakravarti Thakura)
He should not have thoughts of I and mine for his body or relatives. By realized knowledge of prakṛti and puruṣa, he should transcend all states of consciousness such as waking and sleeping. He should see all material objects from far away. The jṣānī should realize the Paramātmā by the pure jīva alone, and attain that Lord, seeing him like an ocean of light by the healthy eye. The object of realization for the liberated souls, Paramātmā constantly remains in the temporary material world as the antaryāmī. He is the cause of prakṛti, is the revealer of prakṛti’s evolutes, the material elements, pervades both prakṛti and its evolutes, and is one alone.
Asad-āgraham means “conceptions of me and mine.” He should be free of attachments by knowledge consisting of seeing the truth about prakṛti and puruṣa.
He should be free of states (avasthānaḥ) of intelligence like waking and sleeping.
He sees all objects other than the Lord (anya) from far away. This jṣānī (ātma-dṛk) realizes Paramātmā, an ocean full consciousness, by the pure jīvātmā (ātmanā), a particle of consciousness, by bhakti alone, and attains him (pratipadyate). He realizes Paramātmā, like an ocean of light (arkam), by the undiseased eye, a particle of light (cakṣuṣā). The owl does not see the sun by his eyes though it is without disease, but other beings like men can see the sun. Similarly, the jṣānī without bhakti, though being a purified jīva, cannot realize Paramātmā, but the person with bhakti can. Bhaktyāham ekayā grāhyaḥ: I am perceived only by devotion. (SB 11.14.21)
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ
tato māṁ tattvato jṣātvā viśate tadanantaram
Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55
What is this Lord? He is known by the liberated person (mukta-liṅgam). He is the object of knowledge and realized by the liberated person. He remains shining in the temporary world (asati) as the antaryāmī. He is the lord (bandhum) of causes (sataḥ). He is the revealer (cakṣuḥ) of the effects (asataḥ) such as mahat-tattva. He is completely full in all effects and causes (sarvānusyūtam). He is one (advayam). These five descriptive terms describe the Lord as the object of knowledge coming from scripture in the state previous to realization.
Purport
Consciousness acts in three stages under the material conception of life. When we are awake, consciousness acts in a particular way, when we are asleep it acts in a different way, and when we are in deep sleep, consciousness acts in still another way. To become Kṛṣṇa conscious, one has to become transcendental to these three stages of consciousness. Our present consciousness should be freed from all perceptions of life other than consciousness of Kṛṣṇa, the Supreme Personality of Godhead. This is called
dūrī-bhūtānya-darśanaḥ,
which means that when one attains perfect Kṛṣṇa consciousness he does not see anything but Kṛṣṇa. In the
Caitanya-caritāmṛta
it is said that the perfect devotee may see many movable and immovable objects, but in everything he sees that the energy of Kṛṣṇa is acting. As soon as he remembers the energy of Kṛṣṇa, he immediately remembers Kṛṣṇa in His personal form. Therefore in all his observations he sees Kṛṣṇa only. In the
Brahma-saṁhitā
(5.38)
it is stated that when one’s eyes are smeared with love of Kṛṣṇa (
premāṣjana-cchurita
), he always sees Kṛṣṇa, outside and inside. This is confirmed here; one should be freed from all other vision, and in that way he is freed from the false egoistic identification and sees himself as the eternal servitor of the Lord.
Cakṣuṣevārkam:
as we can see the sun without a doubt, one who is fully developed in Kṛṣṇa consciousness sees Kṛṣṇa and His energy. By this vision one becomes
ātma-dṛk,
or self-realized. When the false ego of identifying the body with the self is removed, actual vision of life is perceivable. The senses therefore also become purified. Real service of the Lord begins when the senses are purified. One does not have to stop the activities of the senses, but the false ego of identifying with the body has to be removed. Then the senses automatically become purified, and with purified senses one can actually discharge devotional service.