Dashak 7 · Samāsa 10

Śrīrāma. The false itself became true; the true itself became non-true; such is the work of māyā's delusion — as seen on examination.

For knowing the truth, many expositions were spoken; yet the hold of the non-true does not lift.

The non-true is reflected within; un-told, it becomes firm; truth, being present, was lost — in its own place.

Vedas, śāstras, Purāṇas speak; make the resolution of truth; yet ātma-pracīti — the true svarūpa — does not come.

Truth, existing, is hidden; the false, existing, became true; such contrariness occurred — in full sight.

Such is māyā's doing; [it] was understood at that moment — in sat-sanga-exposition, on taking reasoning.

Earlier an exposition occurred: oneself was seen by oneself; by that, the mark was ingrained — of paramārtha.

By that, composure happened; the heart mingled in the consciousness; by one's own svarūpa, the self-substance was recognized.

By prārabdha, the body is cast off; by bodha, doubt is cleared; now let it fall or remain — the false corpse.

The jñānī's body is distortionless by false-ness; where it falls — that very place is essence — a merit-place.

By the sādhu's darśana, tīrthas are purified; their wishes are fulfilled; without sādhus coming, the lives of those merit-sites are in vain.

On the bank of a merit-river — this body should fall; this is others' reasoning; the sādhu himself is *nitya-mukta*.

Uttarāyaṇa is best; dakṣiṇāyana is inferior; this delusion dwells in doubt; the sādhu is doubt-free.

Śuklapakṣa, uttarāyaṇa, lamps at home, day-death; at the end, remembrance should remain — for the [right] state.

The yogi does not need this much; he is living-mukta, a merit-heap; he has given tilāñjali — to sin and merit both.

'The body's end was good; the body went happily' — they call him blessed — the ignorant people.

People's contrary view — 'at the end one meets Bhagavān'; imagining so, they cause their own ruin by themselves.

While alive, did not make [life] fulfilled; life-span passed in vain; when seed was not sown at root — how will anything grow?

If Īśvara-bhajana was done, then one is purified; as dealing with wealth — heaps on the head are gained.

Without giving, it is not attained; without sowing, it does not grow; this utterance is — known to people.

Without doing the work of service, saying to the master 'where is my wage?'; similarly at the end for the non-devotee man — self-good does not happen.

While alive, no Bhagavad-bhakti; when dead, where will mukti be? Enough — whoever does so — attains so.

Thus, without doing Bhagavad-bhajana, at the end one is not purified; even if good death came, without bhakti — adhogati.

Therefore the sādhu, while alive, has made his fulfillment; the body is set to a purpose — blessed is his.

Those who are jīvan-mukta jñānīs — their body may fall in forest, or in cremation ground — yet they are blessed.

The sādhu's body decayed, or eaten by dogs and such — this does not feel proper to people — by dull intellect.

'The end was not good' — so other people become distressed; but the poor ignorant — do not know the secret.

He who was never born at the root — how will death come to him? By viveka-strength, the gulp of birth-death — has been swallowed.

By svarūpa-anusandhāna-strength, the whole māyā is not encountered; his limit is not known — even to Brahmā and others.

He is dead while alive; kills death and lives; birth-death is not remembered by him — by viveka-strength.

He appears among people, but separate; behaving, he feels apart; the visible object has not touched — that pure one.

Enough — such sādhu-folk; when their worship happens, by that worship other people are purified.

The Sadguru's marked-one, the sādhaka, should do viveka; when viveka is done, reasoning bursts — in exposition.

This is for the sādhaka — the clear exposition of advaita; your composure too will ingrain — just as the sādhus'.

One who has gone in refuge to saints has become a saint himself; has come to the use of other people — out of compassion.

Such is the glory of saints; in sat-sanga, jñāna happens; no sādhana is beyond sat-sanga.

With the support of guru-bhajana, the reasoning of exposition, pure action firmly — the pada is attained.

The birth-place of paramārtha — that itself is Sadguru-bhajana; by Sadguru-bhajana, composure — is ingrained suddenly.

Knowing the body is false, one's own fulfillment must be done; the Sadguru's heart must be satisfied — by bhajana-feeling.

One who carries the concern of the refuge-taker — he alone is the Sadguru-giver; as a mother raises a child — by many efforts.

[Śloka] 'yasya deve parā bhaktir yathā deve tathā gurau' — therefore he who gets to do Sadguru-bhajana — is blessed; there is no composure without Sadguru.

The struggle of words is over; the end of the book has come; here — Sadguru-bhajana has been clearly expounded.

Nothing other than Sadguru-bhajana is mokṣa-giving; for those who do not accept this — let them read the Guru-gītā.

There it is well expounded — to Pārvatī by Sadāśiva; therefore with sad-bhāva — the Sadguru's feet should be served.

The discernment in this book — the sādhaka who examines reflectively — attains one — resolution of jñāna.

The book that spoke advaita — should not be called Prakrit; should be known as truly Vedānta — in meaning.

By Prakrit, Vedānta is understood; seen in all śāstras, it fits; and composure becomes clear — inwardly.

That should not be called mere-Prakrit where the means of jñāna [exists]; the fool does not understand this — as a monkey [does not understand] a coconut.

Enough — should be taken according to one's adhikāra; a pearl inside an oyster — should not be called inferior.

Where the śrutis say 'neti, neti' — there language-learning does not work; Parabrahman at beginning-and-end — is unutterable.