Dashak 10 · Samāsa 8

Hear the marks of pratīti — he who sees pratīti is wise. / The rest are fools, pitiable — without pratīti.

Various gems, various coins — without examining, loss. / Without pratīti in nirūpaṇa — one should not sit.

Gunpowder, weapons — tested are seen; on looking well, pratīti has come. / Then the knowing persons — should take.

'Will the seed sprout?' — one should see; then money should be put in. / When pratīti has come — hear the nirūpaṇa.

In the body, health has come — such pratīti came to people. / Then, forsooth, the medicine should be taken.

Taking medicine without pratīti — then the able-body is broken. / Doing a task by inference — that is foolishness.

Pratīti has not come; and gold was made. / Then know — deceived, in plain sight.

Without examining, something-or-other for some cause — / will not [happen]; near-death — occurs to life.

Therefore the good should never do a task by inference. / Looking for a remedy, ill-luck — definitely happens.

Trading buffaloes in water — this itself is false buddhi. / Without examining, being weary — comes about.

'Trusting, the house was taken' — how much of this have we not heard? / Rogues rogue-wise did [their thing] — but it should be examined.

Taking food-and-cloth without examining — leads to losing life. / Trusting the false — this alone is foolishness.

Holding the company of thieves — loss will truly come. / Searching for deceit and swindle — it is found at the site.

Counterfeit copper; someone makes a new coin; / various cunnings — should be examined.

A bankrupt's display — on seeing, vaibhava appears immense. / But all is a show — revelation ahead.

Likewise, jñāna without pratīti — there is no samādhāna. / Doing inference for many — becomes detrimental.

Mantra-yantra taught; the creature is ensnared; / like being attacked while covered — [a] suffering one.

A physician seen, but unfinished — then a boy's life is lost. / Here, what does another's remedy — accomplish?

The sorrow melts within; and on being asked by the vaidya, is ashamed. / Then he deserves — self-killer-hood.

Prided before the knower — yet one drowns by the not-knower. / Here whose ruin happened — see well.

The atonement of pāpa happened; birth-torment was evaded; / such pratīti came to oneself — then it is good.

Recognizing Parameśvara; knowing 'who am I'; / ātma-nivedana occurred — then it is good.

Who made brahmāṇḍa? Of what was it erected? / Recognizing the chief maker — then it is good.

If inference remains here — then paramārtha done has gone in vain. / The creature drowns in doubt — without pratīti.

This is the secret of paramārtha; he who speaks falsely is adhama. / He who accepts the false is the lowest of the low — know truly.

Here the speech has come to its limit; not-knowing, paramātmā is not known. / 'There is no untruth' — O Best-of-All, You know.

'For the sake of my upāsanā, jñāna should truly be told. / On speaking falsely, the reply falls on the Prabhu.'

Therefore the true is spoken; the Maker must be recognized. / The root of māyā-origin — should be searched.

That very ahead is nirūpaṇa; what was spoken is pramāṇa. / Listeners, with alert antaḥkaraṇa — should put-in what has been put-in.

Subtle nirūpaṇa has attached; there what was spoken was spoken again. / Listeners need to understand — therefore.

Pratīti on looking is near-at-hand; routines get flown away. / Therefore this effort — must be made.

If spoken only in routine, then the pratīti-samādhāna is drowned. / If pratīti-samādhāna is protected, then routine flies off.

Such is the corner on both sides; hence what was spoken must be spoken [again]. / Preserving both, we shall unravel — the riddle. / Routine and pratīti as pramāṇa — preserving both, nirūpaṇa. / Listeners are supremely discerning — will unpack ahead.