Dashak 12 · Samāsa 8

Mūla-māyā is jagadeśvara; ahead, the expansion of aṣṭadhā. / By sṛṣṭi-sequence, form — took form.

Without all this, it is nirmala — like the sky, the firmament. / In the nirākāra, kāla-veḻa (time-and-moment) — is nothing.

When upādhi expanded, there time appeared. / Otherwise on looking — kāla has no place.

One cañcala, one niścala — apart from these, where is kāla? / As long as there is cañcala — 'kāla' should be said.

Ākāśa means avakāśa; avakāśa is called 'delay.' / That delay-form kāla — should be known.

By the sun, the delay is known; the measure of all is grasped. / From a paḷa, it clears — up to a yuga.

Paḷa, ghaṭikā, prahara, day, day-and-night, fortnight, month, / half-year, and upto yuga — it has its place.

Kṛta, Tretā, Dvāpara, Kali — the count proceeds on earth. / The lifespans of devas — greater — are expounded in śāstras.

The doings of the deva-trio — is subtly convoluted. / On abandoning rule, restlessness — occurs to people.

Mixed tri-guṇas are not sifted; therefore from beginning to end the sṛṣṭi-rachanā — / who is great, who is small — how to say?

So let these be the tasks of the knowing; the not-knowing simply gets entangled by bhrama. / By pratyaya, recognizing-and-recognizing secrets — place them at the site.

Origin-kāla, sṛṣṭi-kāla; sthiti-kāla, samhāra-kāla; / from beginning to end, all is kāla — in delay-form.

Whatever happened in whatever occasion — there the name of kāla was placed. / If that is not properly inferred — then hear ahead.

Rainy-kāla, cool-kāla; hot-kāla, joyful-kāla; / sukha-duḥkha-ānanda-kāla — comes to pratyaya.

Morning-kāla, noon-kāla; evening-kāla, spring-kāla; / festival-kāla, hard-kāla — known among people.

Birth-kāla, childhood-kāla; youth-kāla, old-age-kāla; / end-kāla, odd-kāla — in time-form.

Plenty and drought; pradoṣa-kāla, puṇya-kāla; / all times joined — are called kāla.

Being one, seeming another — that is called inferior vivek. / Various pravṛtti-folk — know only pravṛtti.

Pravṛtti flows facing-down; nivṛtti runs facing-up. / Facing-up, various sukhas — the vivekīs know.

Where brahmāṇḍa-rachanā arose — there the vivekī casts his gaze. / On inquiring-and-inquiring, he has obtained — the before-and-after sthiti.

Remaining in prapañca, yet seeing paramārtha — he too reaches this sthiti. / By prārabdha-yoga, he remains — among people.

All have one root; one is a knower, one is an ignoramus. / By vivek, at once — the other-world should be accomplished.

Then alone does the birth bear fruit; the good see both worlds. / The consideration of the root-vivek — should be seen.

Vivek-less people — should be known as equal to beasts. / On hearing their speech — whence the other-world?

Well, what have we lost? What was done came to fruit. / What was sown grew up; [they] enjoy now.

Ahead too, what is done comes; by bhakti-yoga, Bhagavant is met. / When Deva-bhakta meet, samādhāna — doubles.

They did not die after making kīrti; uselessly came and went. / Becoming wise they were deluded — what to say?

What is here stays here — such comes to pratyaya. / Who carries away what? Tell then.

Be detached from objects; see vivek at leisure. / By this, jagadīśa — unattainable — is attained.

No gain greater than jagadīśa; for all causes-and-ends. / Even while doing samsāra — samādhāna.

In the past were Janaka and others — ruling kingdoms, many; / likewise today several puṇya-ślokas — exist.

A king existing, death came; offered lakhs and crores; / still Mṛtyu will not release him — Mṛtyu [for] anything.

Such is this dependent life — within it, disease as excuse; / various agitations and worries — how many to tell?

The market of samsāra has filled; look for the profit of Deva. / Only then does [this] labour — bear its result.