Dashak 9 · Samāsa 9

Brahma, on obstructing, is not obstructed; on pushing, is not pushed aside; / Brahma does not recede to one side.

Brahma, on piercing, is not pierced; on cutting, is not cut; / Brahma — however you do it — does not become other.

Brahma is unbroken, indivisible; in Brahma there is no second arising. / Then how did this brahmāṇḍa push inside?

Mountains, stones, boulders, peaks, various places and places-beyond — / the rachanā of the earth-globe — in what manner arose in parabrahma?

Bhūgola is within Brahma; Brahma is within bhūgola. / On looking, one-within-another — directly seen.

In Brahma the bhūgola has made its spread; and bhūgola too is pierced by Brahma. / On examining the consideration, pratyaya has come — directly, now.

'Brahma pierced the brahmāṇḍa' — on looking this is straightforward. / But 'brahmāṇḍa pierced Brahma' — this appears contrary.

If one says 'not pierced,' then the brahmāṇḍa is in Brahma by svabhāva. / This is the experience of all — seen.

Then now how did this happen? It should be considered before speaking. / Such the listeners raised — objection-speech.

Now its counter-answer — attentively hear, an unanswered thing. / Here has fallen — a doubt's consideration.

If one says 'no brahmāṇḍa,' it is seen; if one says 'seen,' it perishes. / Now how should listeners understand?

Then the listeners became bright; they said, 'Sir, we are alert. / Occasion-appropriate, speak the proper counter-answer.'

A lamp was lit in the sky; did the lamp push the sky aside? / This does not happen — listeners should see.

Water, fire, or wind cannot push the sky aside. / On looking at the sky densely — how would it move?

Or earth becoming hard — did the sky then sift [it]? / The whole of earth — the sky has pierced through and remained.

Its pratīti is such: whatever has become weighty, it perishes. / Ākāśa remains as-it-is — will not move.

Looking with separation — that is called ākāśa; / on becoming abhinna (non-different) by svabhāva — ākāśa is Brahma.

Therefore ākāśa does not move; division of sky is not known. / What appeared as Brahma — know that as ākāśa.

Nirguṇa Brahma seems to appear; trying to imagine, it is inferred. / Therefore ākāśa is said — for the sake of kalpanā.

What appears to kalpanā — know that much as ākāśa. / Parabrahma is nirābhāsa, nirvikalpa.

Residing in the pañca-bhūtas, hence called ākāśa. / The brahmāmśa in elements' interior — that itself is the sky.

It is seen to come and go directly; how can it be called unmoving? / Therefore the sky — is not pierced.

Earth melting, water remains; water gone, fire remains; / fire extinguished, wind remains — and that too is not.

The mithyā came and went; by that the Real was [not] broken. / Such has come to pratīti — in what way?

By delusion, directly visible; by vicāra, what is there? / The delusion-rooted — how to call this world real?

On searching delusion, it is nothing; there who pierced what? / Saying 'pierced by delusion,' at the root — delusion itself is mithyā.

Delusion's form became mithyā; then happily say 'pierced.' / At root the false one did — that too is likewise.

The false does abundantly; but what of ours is lost? / Saying 'done,' it is baseless — the wise know.

In the ocean, mustard-seed [size] — like parabrahma is the dṛśya. / Mati-according-to-mati, mati-prakāśa — grows within.

Expanding mati, the firmament begins to enfold. / On looking, the brahma-globe appears — like a wood-apple.

Expand vṛtti further — brahmāṇḍa [as] a badari fruit. / Entirely becoming brahma-form — nothing remains.

Oneself by vivek expanded, became beyond-measure. / Then the brahma-globe was seen — by the vaṭa-bīja (banyan-seed) analogy.

Becoming vaster than that, vaṭa-bīja [becomes] crore-sized. / Oneself becoming complete — there is nothing [else].

Oneself shrunken by delusion, became a mere deha-dhārī. / Then how will brahmāṇḍa — be enfolded by him?

The vṛtti should be grown; spreading, it should become nothing. / It should fulfil the pūrṇa-brahma — on every side.

While bringing a piece of gold, with that to plate the brahmāṇḍa — / how will it truly be? — see well.

Vastu grasps the vṛtti; by that, vṛtti shreds and dissolves. / Nirguṇa-ātman clears up — as-it-is.

Here the doubt is cleared; listeners, do not hold doubt. / If there is inference, look to vivek.

By vivek, inference snaps; by vivek, samādhāna arises. / By vivek, ātma-nivedana — mokṣa is attained.

The expectation of mokṣa was renounced; by vivek, the pūrva-pakṣa was set aside. / Siddhānta is Ātman — directly, pramāṇa not needed.

These are answers of direct experience; known by sāra-asāra vicāra. / By manana-dhyāsa-sākṣātkāra, one becomes pāvana.