Dashak 11 · Samāsa 4

Brahma means nirākāra — the consideration like the sky. / No vikāra, nirvikāra — that itself is Brahma.

Brahma means niścala; Antarātmā is cañcala. / Dṛṣṭā, sākṣī — merely — is called of him.

That Antarātmā means Deva; his svabhāva is moving. / He nourishes all jīvas — dwelling within.

Apart from him, inert objects — without him, body is vain. / Only by him is paramārtha known — everything.

Karma-mārga, upāsanā-mārga, jñāna-mārga, siddhānta-mārga, / pravṛtti-mārga, nivṛtti-mārga — Deva operates all.

Without cañcala, niścala is not known; cañcala itself does not stabilize. / Such various considerations — see well.

At the junction of moving-and-unmoving, buddhi becomes confused. / The rules of the karma-path — then are on this side.

Deva is the root of all this; Deva has neither mūla (root) nor ḍāla (branch). / Para-brahma is niścala, nirvikārī.

Nirvikārī and vikārī — one who says this is a beggar. / The distribution of consideration happens — in plain sight.

The root of all paramārtha — pañcīkaraṇa and Mahāvākya alone; / that itself should be made clear — again and again.

The first body is sthūla-kāya; the eighth body is mūla-māyā. / On negating the eight bodies — whence vikāra?

For this reason, vikārī — like genuine juggling — / one understands, one takes it as real — [they] accept.

Utpatti, sthiti, samhāra — apart from these, nirvikāra. / For knowing, sāra-asāra-vicāra — has been done.

If sāra and asāra are one, there what vivek remains? / Those who do not know examination are called fakirs — pāpī, failures.

He who expanded as one — is called Antarātmā. / Transformed in various vikāras — he is not nirvikārī.

Such is manifest; see by your own pratyaya. / What remains, what does not — this is not known.

What continuously becomes-and-goes; what always is destroyed; / cash-in-hand pratīti comes — among people.

One cries, one frets; one clutches the throat; / [they] cling to each other — like the famine-stricken.

No justice, no ethics — such is how people conduct. / And all say 'it is sāra' — the vivek-less.

Leave stones, take gold; leave dirt, eat food; / yet call all sāra — with nonsense.

Therefore this consideration — the truth-path itself should be held. / Gain should be taken knowingly — of vivek.

If sāra and gāra (rubbish) are one rule, there whence remains examination? / For this reason, by the clever, examination should be done.

Where examination is absent, there is 'give blow, take blow'; / all-alike disposition — of the dull-brute.

What is to be received — receive; what is not — let go. / High and low — should be recognized; that is called jñāna.

Having come to the market of samsāra — some became immortal by gain; / some wretched were cheated — capital is gone.

The knowing-one should not do thus; the sāra alone should be sought. / The asāra known should be abandoned — like vomit.

He who drinks vomit — that is the mark of a dog. / There a pure Brahmin — what does he do?

Whoever has such samcita (accumulated karma), to him such is done. / What attached by practice — does not release.

Some consume divine food; some smell excreta; / they take the pride — of their elders.

So let it be — without vivek, all speech is exhaustion. / Someone should — śravaṇa-manana — do what has been done.