Dashak 12 · Samāsa 6

Brahma is nirmala, niścala; eternal, essence, pure, spotless. / Dense avakāśa, spacious — like the sky.

It has no doing, no holding; no birth, no death; / no knowing, no not-knowing — śūnyātīta.

It is not built, not demolished; it does not come, does not go; / beyond māyā, nirañjana — no far-shore.

Ahead, samkalpa arose; he is called ṣaḍ-guṇeśvara. / Ardhanārī-Naṭeśvara — is spoken.

Sarveśvara, sarvajña, sākṣī, dṛṣṭā, jñāna-ghana, / Pareśa, paramātmā, jagajjīvana, Mūla-puruṣa.

That mūla-māyā, of many guṇas; facing-down is guṇa-kṣobhiṇī. / The three guṇas were created — from her.

Ahead Viṣṇu was created — knowing-art, sattva-guṇa — / who does nourishment — of the three worlds.

Ahead, knowing-and-not-knowing mixed — Brahmā, rigorously know. / By his guṇa, utpatti arises — in the three bhuvanas.

Ahead Rudra, tamo-guṇa — cause of all samhāra. / All doer-hood — has come there.

From there, ahead, the pañca-bhūtas reached — the pure-state. / The svarūpa of aṣṭadhā-prakṛti — is at root.

In the niścala, motion arose — that alone is the mark of vāyu. / Pañca-bhūtas and tri-guṇas — subtle aṣṭadhā.

Ākāśa means Antarātmā; by pratyaya, the greatness — should be seen. / From that ākāśa, birth — came to vāyu.

From that vāyu two breezes — hot and cool — hear; / from cool, stars and moon — had birth.

From hot, sun, fire, lightning, etc.; / cool and hot mixed — know as tejas.

From that tejas arose water; water congealing, earth's form; / then abundant herbs — were created.

From herbs, various juices; various seeds, food-juices; / 84-lakh yonis dwell — on earth.

Such was the sṛṣṭi-rachanā; consideration should be brought to mind. / Without pratyaya, to inference — becomes deserving.

Such was the form; by the same logic, samhāra. / This is called sāra-asāra-vicāra.

Whatever arose from wherever, perished there. / By the same logic, it was destroyed — at mahā-pralaya.

Beginning, middle, end — the eternal nirañjana — / there attention-linkage should be made — by the knowing puruṣas.

Various rachanā happens-and-goes; but none survives. / Sāra-asāra-vicāraṇā — for this reason.

Dṛṣṭā, sākṣī, Antarātmā — everywhere the greatness is spoken. / But this sarva-sākṣiṇī-state — should be seen by pratyaya.

From root to end, all is the bazaar of māyā; / various vidyās, art-skill — within her.

He who reaches the end of upādhi — will feel 'it is a bhrama.' / He who is stuck in upādhi — who draws him out?

The tasks of vivek-pratyaya — how will they happen by inference-bhrama? / By sāra-asāra-vicāra-confusion — Brahma is attained.

In brahmāṇḍa, the mahā-kāraṇa — know as mūla-māyā. / Calling the incomplete 'pūrṇa Brahma' — is vivek-less.

In the sṛṣṭi among many people — one enjoys nṛpa-āsana (royal seat); / one scatters excreta — directly, now.

Such many people exist; they call themselves 'great.' / But the vivekīs know — everything.

Such is the news; the consideration must be had. / By the words of many, this samsāra — should not be spoiled.

Certainty should be held by book-jñāna — then why make a guru? / For this reason, examine — by one's own pratyaya.

He who goes by many's words — should be known rigorously as drowned. / Without one saheba, from whom — should wages be asked?