Dashak 10 · Samāsa 7

Avatāras etc. — jñānī-saints — by sāra-asāra-vicāra became mukta. / Their power operates — in what manner?

This is the listeners' doubt; a fine question was made. / 'Be alert and hear,' says the vaktā.

The jñānīs became mukta and departed; behind, their power operates. / But they have not come [back] — holding vāsanā.

The miracle happens to people; people take it as genuine. / But its consideration — should be examined.

While alive, who knows how many miracles occur among people? / Such direct pratīti — should be seen — cash-in-hand.

Then, he himself has not gone; among people he was directly seen. / Such a miracle occurred — how should this be called?

It is the bhāvārtha of people; to the faithful, Deva is genuine. / Eyeless-kalpanā is vain — of ill-reasoning.

What is liked is seen in dream; has it thereby come from there? / If one says 'it was remembered,' then why does wealth not appear?

Thus, one's own kalpanā — various objects come in dream; / yet those objects do not function — nor is there remembrance of them.

Here the doubt is cut; do not imagine birth for the jñātā. / If not understood, look to vivek — see well.

Jñānīs have become mukta and gone; their power simply operates. / Because [they] walked the puṇya-path — therefore.

For this reason, walk the puṇya-path; increase the bhajana of Deva. / Do not abandon justice — do not walk the adharma-path.

Various puraścaraṇas should be done; various tīrtha-āṭaṇas wandered; / various powers grown — by vairāgya-bala.

If the resolve sits on Vastu — then by jñāna-mārga too, power mounts. / Do not cause some one-pointedness (ekānta) to break.

One guru, one Deva — somewhere there should be bhāva. / Without bhāvārtha, all is vain.

'Jñāna has arisen in nirguṇa' — so the saguṇa is ignored; / then that jñātā has been stripped — on both sides.

No bhakti, no jñāna; in the middle pride-and-self-esteem entered. / Therefore japa and dhyāna — should not be abandoned.

He who abandons saguṇa-bhajana — he is a jñātā but inauspicious. / Therefore saguṇa-bhajana — should not be abandoned.

Niṣkāma-buddhi's bhajana — in the three worlds it has no equal. / Without the Samartha, it does not happen — the niṣkāma-bhajana.

By desire, fruit comes; by niṣkāma-bhajana, Bhagavant is joined. / Fruit, Bhagavant — which side is the greater?

Various fruits [come] from Deva; the fruit inwardly is Bhagavant. / For this reason, Parameśvara — should be worshipped niṣkāma.

The fruit of niṣkāma-bhajana is extraordinary; power mounts beyond measure. / There the petty fruits — are where?

What the bhakta holds in mind — that Deva himself does. / There, a separateness to be imagined — is never needed.

When the two powers become one, Time itself is not overcome. / There, for others, what to say — by the ant-logic?

Therefore niṣkāma-bhajana, with special brahma-jñāna above — / on weighing, the three worlds seem deficient. / Here the prakāśa of buddhi; nothing special beyond rises. / Pratāpa, kīrti, yaśa — continuously.

The consideration of nirūpaṇa, and the reverberation of Hari-kathā — / there every creature becomes eager.

Where defilement does not occur, there paramārtha does not hide; / samādhāna is not disturbed — of certainty.

Sāra-asāra-vicāra should be done; justice-injustice should be seen continuously; / Bhagavant's gift of buddhi — does not change.

The bhakta in Bhagavant with ananyatā — to him, [Bhagavant] himself gives buddhi. / On this topic, Bhagavad-speech — attentively hear.

[Ślokārdha: dadāmi buddhi-yogam tam yena mām upayānti te] / Therefore saguṇa-bhajana, with special brahma-jñāna above — / the pratyaya's samādhāna — is rare in the world.