Dashak 13 · Samāsa 7

Nirmala, ābhāsa, nirābhāsa — its analogy is ākāśa. / Ākāśa means avakāśa — spread, expanse.

First the expanse, then objects; by pratyaya, the proper. / Without pratyaya, all is vain.

Brahma means niścala; Ātman means cañcala. / Its analogy is simply — vāyu — know.

Ghaṭākāśa is the analogy of Brahma; ghaṭa-bimba the analogy of Ātman. / On examining, the meanings of both — are distinct.

Bhūta means whatever has come-to-be; what came-to-be has perished. / Cañcala came and went — so know.

Avidyā is inert; Ātman is cañcala. Inert is camphor; Ātman is fire. / Both burn at once — extinguish.

Brahma-ākāśa — niścala; Ātman-vāyu — cañcala. / Examiners examine — true or false.

Inert is many, Ātman is one — such is ātma-anātma-vivek. / The one who moves the world — is called jagan-nāyaka.

The inert anātman Ātman enlivens; Sarvātmā operates in all. / Joined all — cañcalātmā — is not niścala.

Niścala is para-brahma — where no dṛśya-bhrama. / Vimala Brahma is free-of-delusion — as-it-is.

First, great ātma-anātma-vivek; then sāra-asāra-vicāra. / By sāra-asāra-vicāra, the destruction — of prakṛti.

By vicāra, prakṛti destroys; dṛśya while existing recedes. / Antarātmā enters nirguṇa — by adhyātma-śravaṇa.

If ascending meaning attaches, then Antarātmā ascends. / By descending meaning, it descends — on the earth-globe.

As the meaning, so the Ātman becomes; wherever taken, thither goes. / By inference, falls in doubt — something.

If the doubtless meaning proceeds — then the Ātman becomes doubtless. / By inference-meaning, it becomes — inference-form.

If nine-flavor meaning proceeds — listeners become tad-rūpa. / By flatterers' way, became — flatterers, all.

As the association occurs, so the colours of the mystery. / For this reason, the excellent path — should be found and held.

If you speak of excellent foods, mind becomes food-shaped. / If you describe a beautiful woman — mind sits there.

All object-description — how much to tell? / But within — should be understood — whether it happens or not.

What was seen and heard — is fixed firmly within. / Hita-ahita examined — by the examiners.

For this reason, abandon all; search for the One Deva. / Only then does the secret fall into place — something.

Various sukhas Deva made; people missed them. / Such missing went on — up to birth.

'Abandoning all, search for me' — so Deva himself said. / Among people, Bhagavant's word — was held as unacceptable.

Therefore various sorrows are borne; always they suffer. / In mind they desire sukha — but whence?

Much sukha was attached; the fool missed it. / Saying 'sukha, sukha' — [he] died — while bearing duḥkha.

The wise should not do so; do what brings sukha. / Go searching for Deva — beyond the brahmāṇḍa.

When the chief Deva falls into place — what then lacks for him? / Foolish people, from vivek — turn and go.

Vivek's fruit is sukha; avivek's fruit is duḥkha. / Whichever is acceptable — must be done.

Recognize the kartā — this is called vivek. / Abandoning vivek — become — supremely sorrowful.

Now let this speech be; recognize the kartā. / The insightful should not miss — their own hita.