Dashak 15 · Samāsa 5

Three move like two; aguṇī (without-guṇa) aṣṭadhā-prakṛti. / Setting aside up-and-down they act — like Indra-phaṇi.

The great-grandchild eats the great-grandfather; the child strikes the father at will; / the king went wandering — to the four.

Deva hid in the temple; on worshipping the temple, he reaches Him. / In the sṛṣṭi, for each — it is so.

Two names fell to one; people imagined rigorously; / by vivek, by pratyaya examined — only one name.

Neither man nor woman; people imagined truly; / on searching well — there is nothing.

Woman is river, man is cascade — all say thus; / on examining consideration — clearly, there is no body.

Oneself is not known to oneself; on looking cannot be grasped. / Nothing at all fits — by abundance.

One alone has become abundant; the abundant has fallen alone; / to oneself, one's own — the commotion cannot be borne.

One being, a split fell; split being, state is one; / wondrous arts spread — in every creature.

Water enters into vines; it moves through dryness; / without wetness it does not settle — anything done.

Hollows are made in trees; trees run separately; / several trees fly off — into the firmament.

Separate from earth, yet not dried up; / grew stronger separately — wherever.

Trees move on account of Deva; without Deva they become wood; / straight is crooked — not at all otherwise.

From trees, trees arise; they too go into mid-air; / the earth pierced by root — never.

Tree waters-tree, fed every day; / speaking trees in word-churning — take consideration.

What was to happen has already happened; then imaginations are spoken. / The knowing understood — everything.

Understood, yet not comprehended; comprehended, yet not understood; / without pratyaya, it is not inferred — everything.

Who is the elder-of-all? — this recognition should be seen. / Oneself meets oneself — in the jagad-antara.

High rank of the antara-niṣṭhas; bad company of the outer-mudrā-bearers; / what will the fool understand? — the wise know.

Preserving interior, pleased — one blesses whoever; / not preserving interior, even vegetables — are not found.

Such operates directly; apply lakṣa to alakṣa; / alert meeting alert — samādhāna occurs.

Mind meeting mind, after seeing, come to nirañjana; / crossing the cañcala-wheel — they go beyond.

Once they went and saw, then saw it near at hand; / targeted by the eye of flesh — never.

In various bodies the cañcala — always does motion; / para-brahma is niścala — in every place.

Cañcala runs to one side; becomes empty on the other side; / that cañcala fills all sides — does not happen.

Cañcala is not enough for cañcala; does not examine all cañcala; / the endless niścala to inference — how does it come?

In the sky a rocket rose; how will it reach the far shore? / Going, in the middle it burns out — this is its svabhāva.

The mental faculty is local; how will it grasp Vastu? / Leaving nirguṇa, the ill-fated — say 'all is Brahma.'

Where no sāra-asāra-vicāra — all is darkness. / Abandoning true, false — the child-ignorant takes.

Mahākāraṇa of brahmāṇḍa; from there is pañcīkaraṇa; / the exposition of the Mahāvākya — is separate.

Mahat-tattva, mahad-bhūta — know as Bhagavant. / Upāsanā thus complete — from here became done.

Karma, upāsanā, and jñāna — tri-kāṇḍa Veda is authority. / Jñāna becomes vijñāna — in para-brahma.