Dashak 9 · Samāsa 5

Brahmāṇḍa-rachanā like piṇḍa — this does not come to our inference. / On examining direct evidence, various doctrines flounder.

'What is in piṇḍa, is in brahmāṇḍa' — such is the claim of grandeur. / This saying is repeated ever and again by tattvajña.

'Piṇḍa and brahmāṇḍa, one working-scheme' — such is the world-current. / Yet at the test of pratītyāpaṭṭīṃ (direct evidence), it does not stand.

Sthūla, sūkṣma, kāraṇa, mahākāraṇa — know these as the four bodies of the piṇḍa. / Virāṭ, Hiraṇya, Avyākṛta, Mūla-prakṛti — this is the mark of brahmāṇḍa.

Know this as the śāstra-current; yet how is direct evidence to be brought? / On looking at direct evidence, confusion is occurring.

In piṇḍa there is antaḥkaraṇa; in brahmāṇḍa, know it as Viṣṇu. / In piṇḍa, what is called manas — in brahmāṇḍa, the moon.

In piṇḍa, [what is] called buddhi — know in brahmāṇḍa as Brahmā. / In piṇḍa, citta — in brahmāṇḍa, recognize Nārāyaṇa.

In piṇḍa, [what is] called ahamkāra — in brahmāṇḍa, Rudra — this is the conclusion. / So speaks the consideration — in other śāstras.

Then whose is Viṣṇu's antaḥkaraṇa? How is the Moon's manas? / Brahma's buddhi-mark — explain to me.

Nārāyaṇa's citta — how is it? Rudra's ahamkāra — its hetu? / This consideration, investigated rigorously — explain to me.

Before direct-evidence-determination, inference — like a dog coming before a lion. / Before the true, false authority — how can it stand?

For this, a parakhi (assayer) is needed; by the parakhi, determination is obtained. / Without examination, [one] remains — in inference-doubt.

Viṣṇu, Candra, Brahma, Nārāyaṇa, and Rudra by name — / these five's antaḥkaraṇa-pañcaka, O Svāmī, explain to us.

Here direct-evidence is authority; śāstric inference is not needed. / Or, if by śāstra, then looking-and-inferring — bring [direct] experience.

Speaking without direct-experience — is entirely wearisome, / like a dog opening its mouth and going off crying.

There, what is to be heard? And what is to be searched? / Where, in the name of pratyaya (direct evidence), is śūnyatā-form?

Where all the blind are gathered — there what does the sighted do? / When the eyes of anubhava are gone — there is darkness.

No milk, no water — a drain of excreta is made. / The owners to sort it out — only crow-dombas (corpse-crows).

By one's own will, it was said: brahmāṇḍa was imagined as piṇḍa-like. / But has that come to direct experience? — in what manner?

Therefore all this is inference; all is the forest of kalpanā. / The good should not take to the byway; let thieves take it.

Imagined, mantras were created; devas are kalpanā-mere. / Devas are not independent — they are mantra-dependent.

Here, without being told, it should be known; speech should be brought to vivek. / A blind-foot should be recognized — by the discerning.

He to whom what appeared — he composed poetry accordingly. / But this must be sifted — by direct evidence.

Brahmā created everything; who created Brahmā? / Viṣṇu nourished the world; who nourishes Viṣṇu?

Rudra is the world-destroyer; but who destroys Rudra? / Who is the controller of time? — [this] should be known.

Not knowing this consideration — all is darkness. / Therefore sāra-asāra consideration — should be done.

Brahmāṇḍa arose by its own svabhāva; yet imagined as piṇḍa-shaped. / Imagined, but — it has never come to pratyaya.

On looking at brahmāṇḍa's pratīti, several doubts arise. / Listeners should know this as kalpanika (imaginary) — rigorously.

Brahmāṇḍa-rachanā like piṇḍa — who brings to inference? / In brahmāṇḍa are various objects — whence are they in piṇḍa?

Three-and-a-half crore hosts of ghosts; three-and-a-half crore tīrthas; / three-and-a-half crore mantras — where are they in piṇḍa?

Thirty-three crore suras (gods); 88,000 ṛṣīśvaras; / nine crore Kātyāyinīs — where in piṇḍa?

Cāmuṇḍās fifty-six crore; crores upon crores of jīvas; / crush of 84-lakh yonis — where in piṇḍa?

In brahmāṇḍa, various objects arose — separate in distinct forms. / All those should be explained — in piṇḍa [if the claim holds].

As many auṣadhis (herbs), so many fruits; various juices and flavours; / various seeds, grains — all should be explained in piṇḍa.

To tell, it is not enough; yet to remain silent, impossible. / To speak without it coming to inference, is shameful.

Then — it is not explained; speaking in vain, what is gained? / For this reason, inference has no task.

Five elements in brahmāṇḍa, five function in piṇḍa. / Of this, direct evidence now — should be seen.

Brahmāṇḍa of five elements; piṇḍa five-elemental; / beyond this, abundance — is inferred-knowledge.

All inference-speech — should be renounced like vomit. / Final authority is pratyaya-speech — that alone.

'What in piṇḍa, in brahmāṇḍa' — there is no direct proof. / The haste of five elements — on both sides.

Therefore locating it in the body (thāna-māna) — all this is inference. / Now the one samādhāna — what is the chief?