Then the Self bearing many forms does action through illusive relativity;
Unattached (and) self-luminous, it is like the dream-subject in sleep.
Commentary
In this opening verse the sage declares, "the Self bearing many forms does action through illusive relativity." It is asked how can the non-dual Self have many forms? In the Bhagavad Gita (X. 19) Krishna tells Arjuna, "To you (Arjuna) I will indeed narrate the manifested value-forms of Myself," and after describing to Arjuna the numerous forms, he asks him in X. 42, "Then by this manifoldness what is the use of knowing, Arjuna? I have laid down this completeness with only one portion (of Myself), remaining firmly in the world." The Vamana Purana speaking about Siva as the Self-Absolute says, "This cosmos is known as manifold, He is everywhere, so Siva is said to be many formed."
The many forms having a value borne by the Self are caused by illusive relativity, and this is why Krishna questions Arjuna. It is the Self-Absolute which is real, as the Brahma Purana declares, confirming what Narayana Guru says above, "Action springs from the Self." The Nirvana Upanishad goes on to say, "One's action is in the wonder-joy of the waves of non-death."
The wise man is unattached and self-luminous, always abiding in the Self. Yoga means unification and as the Bhagavad Gita (II.50) says, "Yoga is skill in action." Narayana Guru's position regarding action is that one should remember the reality of the Self which "like a dream-subject in sleep" is what is behind and beyond all action. The sage does not deny action, but points out that the Self is unattached and self-luminous. In the Atmopadesasatakam (verse 43) Narayana Guru tells us that even when doing good action one should first gain wisdom. The Naradaparivrajaka Upanishad (V. 26) gives us this illuminating advice, "A yogi does not turn against the actions of the good; he is the same even when people ignore him and do not want him around."