Dashak 11 · Samāsa 2

One is unmoving, one is moving; all are entangled in the moving. / The unmoving is unmoving — as-it-is.

See the vivek of the unmoving — such — one in a lakh. / Unmoving-like, definitively certain — he himself is the unmoving.

Telling these accounts of the unmoving, one runs back to the moving. / Escaping from the wheel of moving — such are few.

In the moving, moving was born; it grew up within moving; / all moving was imprinted — up to birth.

The earth is all on the moving side; what is to be done — is of the moving. / Leaving moving and settling in unmoving — such is rare.

Moving does not become unmoving; unmoving never moves. / By nitya-anitya-vivek, people understand — somewhat.

Some understand, yet do not understand; some grasp, yet do not grasp; / some catch on, yet do not catch on — just slightly.

Doubt, inference, and bhrama — all are exertion within the moving. / In the unmoving, there is never a secret-code — it must be grasped.

Whatever the moving does, is māyā; the māyika dissolves. / To call it 'big' or 'small' — is no task.

As a whole, māyā spread; aṣṭadhā-prakṛti expanded. / Assorted, varied, it transformed — in various forms.

Various utpattis, various vikāras; various creatures small-and-great; / various objects, characters — in various forms.

The vikāra-bearing transformed; the subtle attained jaḍatva. / Unbounded it began to appear — all over.

Then various bodies were created; various name-designations were placed; / various languages became known — somewhat.

Then various customs, various rules; one ācāra more than another; / all people began to conduct — in folkways.

Bodies of aṣṭadhā-prakṛti were created — small and great; / ahead, in their own ways — they begin to conduct.

Various doctrines were created; various heresies grew; / various kinds arose — various uprisings.

As the current fell, so the people moved. / Who would stop whom? No one.

The earth became a lump; one bigger than another. / Who is real, who is false — who knows?

Ācāra fell into many-ness; many drowned for their bellies. / All became mere-outward — by self-pride.

Devas became abundant; the commotion of devas is set up. / Bhūta-devatās' show — became one.

The chief Deva is not known; for what purpose does nothing unite? / One does not yield to another — uncontrollable.

Such the consideration is spoiled; who sees sāra-asāra? / Whence small, whence great — is not known.

A bazaar of śāstras is laid; a commotion of devas arose. / People by kāmanā-vows — cling and fall.

Thus all is ruined; truth-untruth has vanished. / All has become anayaka (leaderless) — on every side.

Commotion of doctrine-doctrines; no one asks anyone. / Whoever has fallen into a doctrine — to him that itself is great.

The pride of untruth — leads to ruin. / Therefore the jñāta-folk — search for truth.

People conduct all this; to the jñāta it is [like] the palm of the hand. / Now hear purely — O vivekīs.

On what paths do people go? And which deva do they worship? / Such direct pratīti — attentively hear.

Clay, metal, stone, etc. — such images are many. / Most people's rule — is in image-devas.

Various avatāras of various devas — some hear stories; / continuously do japa, dhyāna, and pūjā.

One — Antarātmā of all — who is Viśvātmā operating in the world; / dṛṣṭā, sākṣī, jñānātmā — [some] accept one.

Some — the nirmala, niścala — never become cañcala; / purely by ananya-bhāva — vastu itself.

One: various images. Second: greatness of avatāras. / Third: the Antarātmā. Fourth: nirvikārī.

Such are the four devas — the svabhāva within sṛṣṭi. / Apart from these, inner-feeling — is nowhere.

All accept as one — they know the witness Deva. / But aṣṭadhā-prakṛti — must be recognized.

The deva within prakṛti is the svabhāva of prakṛti. / The mahānubhāva beyond bhāva — should be known by vivek.

He who meditates on the nirmala — he alone becomes nirmala. / He who worships whatever — know him as tad-rūpa (becoming-That).

Those who separate milk and water — are called rāja-hamsas. / Those who know sāra-asāra — are mahānubhāvas.

Lo, he who meditates on the moving — spontaneously moves. / He who worships the unmoving — is the unmoving.

One should act according to prakṛti; yet recognize the eternal within. / Being truth, one should live — like people.