Dashak 11 · Samāsa 1

From ākāśa arose vāyu — this comes to pratyaya. / From vāyu arose fire — alert, hear.

Vāyu's hard friction — there fire was created. / Mild vāyu, cool water — from there arose.

From water arose earth — know it as various seed-forms. / From seed, utpatti should occur — this is the svabhāva.

At root, sṛṣṭi is of kalpanā; kalpanā is at the root. / From it, the three devas' body came.

The moving within the unmoving — that alone is kalpanā. / The root of aṣṭadhā prakṛti — is kalpanā-form.

Kalpanā itself is aṣṭadhā-prakṛti; aṣṭadhā is the kalpanā-image. / From root to tip, utpatti is eightfold — know.

Five elements, three guṇas — eight became, joined two. / Therefore 'aṣṭadhā-prakṛti' — is said.

At root, it became kalpanā-form; ahead, it spread. / It attained pure jaḍatva — in sṛṣṭi-form.

At root, what arose is mūla-māyā; tri-guṇas became guṇa-māyā. / Jaḍatva attained — is avidyā-māyā — in sṛṣṭi-form.

Ahead, the four wombs arose; the four speeches expanded; / various yonis manifested — various persons.

Such was the erection; now hear the destruction. / In the previous dashak, clearly — has been spoken.

But now in brief, the samhāra-signal will be spoken. / Listeners, speakers — placing citta here, hear.

A hundred-year drought — there jīva-sṛṣṭi dries up. / Such kalpānta-accounts — are expounded in śāstra.

The sun burns twelvefold; by that, the earth's rakṣā (surface) becomes [ash]. / Then that rakṣā dissolves — within water.

That water Vaiśvānara absorbs; fire snatches the samīra (breeze). / The breeze dissolves into nirākāra — as-it-is.

Such sṛṣṭi-samhāraṇī has occurred — previously expounded. / By māyā-nirāsa remained — svarūpa-sthiti.

There jīva-Śiva, piṇḍa-brahmāṇḍa — the whole apparatus dried up. / The uproar of māyā-avidyā — dissolved and gone.

By vivek, the destruction is spoken; therefore 'vivek-pralaya.' / The vivekīs know what — the fool does not.

Searching sṛṣṭi entirely — one is moving, one is unmoving. / The doer of the moving is moving — moving-form. / He who abides in all bodies, who moves all kartṛtva, / who being doer is akartā — whose word [this is].

King, beggar, Brahmā-etc. — among all one operates. / The mover of various bodies — through the senses.

He is called paramātmā; [people] know him as the doer-of-all. / But on experience, he will perish — should be seen by vivek.

He who in dogs growls; he who in pigs grunts; / in donkeys filled, brays — with braying.

People see various bodies; the vivekīs see the end-within. / Paṇḍitas take sama-darśana — in this manner.

[Śloka: vidyāvinaya-sampanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||] / Bodies seen separate, but inner-being is one. / Every creature is seen — singly.

Many creatures are born; yet one-single [power] operates. / Its name is jagaj-jyoti — the knowing-art.

In ears, it knows various sounds; in skin, it knows hot-cold; / in eyes, it sees various objects.

In tongue it knows rasas; in nose it knows smells; / in karmendriyas it knows — various sense-tastes.

In subtle form it protects sthūla; it examines various sukhas-duḥkhas. / It is called antara-sākṣī, Antarātmā.

Ātmā, Antarātmā, Viśvātmā, Caitanya, Sarvātmā, Sūkṣmātmā, / Jīvātmā, Śivātmā, Paramātmā, Dṛṣṭā, Sākṣī, Sattārūpa.

The vikārī within vikāras — always does various vikāras. / The vastu is called 'beggar' — extremely low.

All seems one; all make a single appearance. / All are māyika states — within the moving.

The moving māyā is māyika; the unmoving para-brahma is one. / Nitya-anitya-vivek — for this.

The jīva that goes is prāṇa; the jīva that does-not-know is ajñāna; / the jīva that is born — know — is vāsanātmaka.

The unified jīva is brahmāmśa — where piṇḍa-brahmāṇḍa are negated. / Here, specially, the four jīvas have been told.

Let all this moving be; the moving will all go. / The unmoving is unmoving — from beginning to end.

Beginning, middle, end — the vastu equal-in-all — / nirvikārī, nirguṇa, nirañjana, niḥsanga, niḥprapañca.

By upādhi-nirāsa, truly — jīva-Śiva unity. / On examining — whence upādhi?

Knowing is called jñāna; yet vijñāna arises. / Recognize manas as unmana — in what manner?

Vṛtti does not know nivṛtti; guṇas — whence nirguṇa-attainment? / Guṇātīta has been made by saint-sādhakas — through vivek.

More than śravaṇa, manana is essence; by manana, sāra-asāra is known; / by nijadhyās, sākṣātkāra — the niḥsanga-vastu.

That ananyatā in nirguṇa — that alone is sāyujya-mukti. / Lakṣyāmśa-vācyāmśa — enough now.

In the alakṣya, lakṣa remained; in siddhānta, whence pūrva-pakṣa? / In the apratyakṣa, whence pratyakṣa — being, yet not.

Being-māyika-upādhi — that itself is sahaja-samādhi. / By śravaṇa, buddhi grows strong — in certainty.