Dashak 10 · Samāsa 4

Looking now at the utpatti — from humans, humans arise; / from beasts, beasts are born — directly, now.

Sky-dwellers, land-dwellers, forest-dwellers, water-dwellers — / various kinds of bodies arise from bodies.

Pratyaya is pramāṇa; certainty by inference. / Seeing the path, do not take to the wilderness.

Contrary from contrary arise; yet they are called 'bodies.' / Without a body, utpatti — will not happen.

Then how did utpatti happen? Of what? By whom? / He who did — whose body created him?

Thus considered, it stretches far; but at root, how did the body become? / Of what was it erected? By whom? How?

Such a past doubt remained; hear it. / Do not be bewildered on [any] occasion — when pratyaya has come.

Pratyaya is pramāṇa; to the fool it seems apramāṇa. / In piṇḍa, by pratīti-word — for faith.

In Brahma mūla-māyā arose; that is called aṣṭadhā-prakṛti. / In bhūtas, in tri-guṇas, mūla-māyā is churned.

That mūla-māyā is vāyu-svarūpa; in vāyu is the knowing-form. / That very icchā is an imposition — it cannot settle on Brahma.

Yet if imagined on Brahma, that speech goes in vain. / The Ātman-nirguṇa pervades — beyond speech.

Ātman is nirguṇa, vastu is Brahma; the name-only is delusion. / Imagined and attached like confusion — it will not stick.

Even if imposed by force — if a stone is thrown at the sky, / if one spits at the sky — it does not tear.

Likewise Brahma is nirvikāra; in the nirvikāra, vikāras are imposed. / Vikāra perishes; nirvikāra — as-it-is.

Now hear the pratyaya — knowing, hold the certainty. / Only then is the victory of anubhava attained.

In māyā-brahma, that is the breath (samīra); the knowing-one in it is Īśvara. / Īśvara and sarveśvara — he alone is called so.

That Īśvara came to guṇas; his tri-guṇa-bhed arose. / Brahmā, Viṣṇu, Maheśa arose — in that place.

Sattva, rajas, and tamas — these three guṇas, best-of-best. / Of these the sequence-of-form — has been expounded before.

Viṣṇu the knower, Bhagavant; the four-faced — both knower and not-knower; / Maheśa the five-faced — not-knower, extremely naive.

Tri-guṇas in tri-guṇas churn; how do they become separate? / Yet more-or-less distinction appears; that must be spoken.

In vāyu, Viṣṇu was; that is vāyu-svarūpa truly. / Ahead he became body-bearer — four-armed.

Likewise Brahmā and Maheśa — they hold bodies leisurely. / Hidden-to-manifest for them — takes no time.

Now direct pratīti: humans hidden become manifest. / So the devas' own mūrtis — are powerful.

Deva, devatā, bhūtas, devatas — with ascending power there. / By the same logic, to the rākṣasas — a power-art.

Jhoṭingas are vāyu-svarūpa; they walk shakingly; / coconut, dates they throw — suddenly.

If all is taken as non-existent — to many it is known. / By one's own anubhava — the world-people know.

Humans hold body-appearance; various para-kāyā entries. / Then that paramātmā jagad-īśa — why would he not hold?

Therefore, in vāyu-form, bodies were held — Brahmā, Viṣṇu, Maheśa became. / Ahead they expanded — through sons and grandsons.

Within they imagined women; on imagining, they were created. / But from them, progeny were not created — never.

By wish they imagined sons; by occasion they were created. / In this manner — Hari-Hara etc. behaved.

Then Brahmā imagined sṛṣṭi; as-wished, sṛṣṭi arose. / Jīva-sṛṣṭi was created — by Brahmā.

Various creatures imagined; as-wished, they arose. / All twinned births — egg-born, viviparous, etc.

Some from water-sweat arose; those creatures are called svedaja. / Some arose from vāyu suddenly — udbhija (sprouting).

Humans' gauḍa-vidyā; rākṣasas' oḍambarī-vidyā; / Brahmā's sṛṣṭi-vidyā — in this manner.

Something is of humans; more special is of rākṣasas; / more special than that is of Brahmā — the sṛṣṭi-vidyā.

Knowing-and-not-knowing creatures created; by speaking Vedas, the path was laid. / Brahmā created — in this manner.

Then body from body, sṛṣṭi grew by vikāra. / All bodies, in this manner, were created.

Here the doubt is cleared; all sṛṣṭi has spread. / On examining, it has come to pratyaya — consistently.

Such sṛṣṭi was created; then how did Viṣṇu nourish? / This inquiry too — listeners should see.

All creatures were created; they were protected from mūla-rūpa. / Bodies of demons (daityas) were crushed — of various kinds.

Various avatāras were taken; destroying the wicked; / for establishing dharma — Viṣṇu is born.

Therefore people who establish dharma — they too are Viṣṇu's avatāras. / Abhaktas, wicked, night-walkers (rākṣasas) — arose naturally.

Now the creatures who were born — they were destroyed (without their knowing). / They are destroyed in mūla-form — in this manner.

When Rudra rages in body — then the jīva-sṛṣṭi will be destroyed. / The whole brahmāṇḍa itself will burn — at samhāra-time.

Thus utpatti, sthiti, samhāra — this is the consideration. / Listeners, being eager, should attend.

At kalpānta, samhāra will occur — that ahead will be told. / He who recognizes the pañca-pralaya — he alone is jñānī.