Dashak 15 · Samāsa 9

The creatures of four wombs — all grow by water; / such come and go — innumerable.

Body of tattvas was made; with Antarātmā it unites; / searching their root — it is water-form.

Autumn-bodies — twisting-twisting leak water; / both sexes' semen together — mix in blood.

Food-juice, body-juice; blood-semen forms the crucible; / with two juices slowly — [it] begins to grow.

Growing-and-growing grew; the tender became hard. / Ahead water spread — in various limbs.

Becoming full, it falls outside; on falling on earth, then cries. / Everything of everyone happens thus — so it is.

Body grows, bad-buddhi grows; from root all happens. / All breaks and grows — in plain sight.

Ahead, everyone's body — day by day became great; / consideration began to come — somewhat.

In the fruit came the seed — by that logic it happened there; / on hearing-seeing, it was understood — everything.

Seeds sprout from water; without water they fly off; / at one place water-and-clay — was well [combined].

Within the two, seed existed; soaked, sprout spontaneously; / growing-growing, ahead there is — abundant.

Roots run this way; tips wave that way; / roots-and-tips two-fold — from seed.

Roots go to pātāla; tips run to mid-sky; / various leaves-flowers-fruits — trees are laden.

Elder-than-fruit is flower; elder-than-flower is leaves; / elder-than-leaves by attention — all the wood.

Elder-than-wood, small roots; elder-than-roots, that is water; / water congealing wonder — of the earth-globe.

Its pratīti is such: then elder-than-all is the earth; / elder-than-earth is the mūrti — of Āpo-Nārāyaṇa.

Elder-than-that is Agni-deva; elder-than-Agni is Vāyu-deva; / elder-than-Vāyu is the svabhāva — of the Antarātmā.

Elder-than-all is Antarātmā; who does not know him is dur-ātmā. / Dur-ātmā means 'far-Ātman' — he has missed.

Near, yet missed; not accustomed to pratyaya; / uselessly came and went — because of Deva.

Therefore elder-than-all is Deva; on becoming ananya-bhāva toward him — / then this svabhāva of prakṛti — begins to change.

Do your own work-practice; never let dhyāna-break; / speaking-walking-crookedness — do not let fall.

What the elders have made — must be seen; / what, what has the elder done — how much to see?

Wherever the elder was kindled — he became a bhāgya-puruṣa; / with slight kindling — slight fortune.

That Nārāyaṇa in mind — should always be remembered in dhyāna; / then that Lakṣmī from him — where will she go?

Nārāyaṇa is in the Viśva; his pūjā should continue to be done. / For this reason, please — some body.

On examining upāsanā — she became viśva-pālinī (world-nurturer); / the līlā is not known; on examination — does not go to anyone.

Who sees Deva's līlā besides Deva? / Whatever one sees is oneself — is Deva.

Upāsanā in every place; where is the Ātmā-Rāma not? / For this reason, here and there — Rāma has taken up.

Such is my upāsanā — does not come to inference. / Takes-and-places one in nirañjana — beyond.

On account of Deva, karmas proceed; on account of Deva, upāsakas arise; / on account of Deva, jñānīs exist — several.

Various śāstras, various doctrines — Deva himself spoke all; / rigorous-and-non-rigorous, arranged-and-unarranged — per karma.

Deva has to do everything; take what can be taken; / walk according to adhikāra — that is good.

Āvāhana, visarjana — thus the method is spoken. / Pūrva-pakṣa from here — siddhānta ahead.

Vedānta, siddhānta, dhadānta — pratīti is pramāṇa rigorously. / Leaving pañcīkaraṇa, hita — should be seen by vākya-artha.