Dashak 12 · Samāsa 3

On earth, many people; their vivek too should be seen. / This-world and the other-world — should be seen well.

For accomplishing this-world, hold the company of the knowing. / For accomplishing the other-world, a sadguru is needed.

Questioning the sadguru — this too is not known by svabhāva. / With ananya-bhāva, with one-bhāva — two questions should be asked.

Those two questions — Who is Deva? Who am I? / The examination of these — should be done-and-redone.

First, the main Deva — who? Then, I the bhakta — who? / Pañcīkaraṇa-Mahāvākya-expounding — should be done-and-redone.

The fruit of all doing — should be recognized as the eternal, unmoving. / Who am I, exactly — should be searched.

On taking sāra-asāra-vicāra, [worldly] positions have no eternality. / Bhagavant must first be recognized.

Niścala, cañcala, and inert — all is the play of māyā. / Among these, the vastu is heavy — will not go away.

Let that para-brahma be sought; let the three worlds be roamed by vivek. / Māyika considerations — should be broken by the examiner.

Leave the false, take the true; the examiner should examine. / All of māyā — should be known — its form is māyika.

Pañca-bhūtika is this māyā; the māyika dissolves. / Piṇḍa-brahmāṇḍa, the eight bodies — are perishable.

Whatever is seen will perish; whatever is born will die; / whatever is built will fall — the form of māyā.

Whatever grows will break; whatever comes will go. / Bhūta will eat bhūta — at kalpānta-time.

All body-bearers perish — this is cash-in-hand pratīti. / Without humans, utpatti — whence sperm?

Without food, whence sperm? Without herbs, whence food? / Without earth — whence life for herbs?

Without water, no earth; without fire, no water; / without vāyu, no fire — know thus.

Without Antarātmā, whence vāyu? Without vikāra, whence Antarātmā? / In the nirvikāra, whence vikāra? — see well.

No earth, no water, no fire, no wind, / no Antarātmā, no vikāra — in the nirvikāra.

The nirvikāra, which is nirguṇa — that alone is the mark of the eternal. / The complete aṣṭadhā-prakṛti — is perishable.

Seeing as perishable — it was seen as-being-yet-not. / By sāra-asāra, it is known — samādhāna.

By vivek the consideration was seen; sāra-asāra came to mind. / By this, the consideration — grew firm.

The eternal Deva is nirguṇa — this mark is impressed within. / Deva is known; 'I am — who?' — must be known.

'I — who?' must be known; every body-tattva is searched. / On the locus of mental-vṛtti — I-you-ness has come.

On searching all bodies, I-ness does not appear. / I-you-ness in truth — has set in the tattvas.

Visible objects recede; tattva is ended by tattva. / Whence does I-you-ness remain — when vastu is truth?

Pañcīkaraṇa, tattva-exposition, Mahāvākya — vastu is oneself. / Niḥsanga-self-offering — should be done.

Deva-bhaktas' root, on searching all, / is clearly upādhi-less — the nirupādhi Ātman.

I-ness has sunk; by vivek, separateness is gone. / To the station of nivṛtti — attained — the unmanī-pada.

Jñāna remained in vijñāna; dhyāna remained in dhyeya. / All causes-and-effects — seen and renounced.

Birth-death was escaped; all pāpa sank. / The childless-state (no further seed) — of Yama-torment came.

All bondage snapped; by vicāra, mokṣa came. / Birth seemed fruitful — in every way.

Various trials were dispelled; all dangers were severed. / By jñāna-vivek, purified became — many people.

The servants of the patita-pāvana (purifier-of-the-fallen) — they too purify the world. / Such pratīti to the mind — has come to many.