Dashak 17 · Samāsa 4

Remedy for many people; do not get tired when asked by listener; / while speaking, [do not] abandon anvaya.

When the listener raised a doubt, at once it must be cleared. / By one's own statement, another statement gets tangled — this should not be.

Holding ahead, caught behind; holding behind, fled ahead; / such caught-caught — in various places.

The swimmer himself gulps; how does he draw people out? / People's aspirations remain — in various places.

He himself spoke destruction; he himself calls all essence. / The shore of insurmountable māyā — must be reached.

Whatever subtle name is taken — its form must be illumined. / Only then called a vaktā — vicāra-vant.

What is Brahma, what is mūla-māyā; what is aṣṭadhā-prakṛti, Śiva-Śakti; / what is the state of ṣaḍ-guṇeśvara — of guṇa-sāmya.

Ardhanārī-Naṭeśvara; the consideration of prakṛti-puruṣa; / Guṇa-kṣobhiṇī thereafter — what are tri-guṇas?

Pūrva-pakṣa from where to where; the manner of vācyāmśa-lakṣyāmśa; / various subtle considerations makes — blessed is that sādhu.

Does not fall into various wordiness; does not repeat what was said; / silence-womb to inference — brings and releases.

A moment vimala Brahma; a moment sarva Brahma; / dṛṣṭā, sākṣī, sattā Brahma — each moment.

Niścala itself became cañcala; cañcala itself is purely Brahma; / in various contexts, commotion — no decision.

The moving and niścala — all is caitanya alone; / separate forms clearly — never spoken.

Uselessly makes tangles; how will he disentangle people? / Various certainties, various tangles — keep falling.

Calls delusion 'parabrahma'; calls parabrahma 'delusion'; / the pomp of knower-hood — shows in speech.

Places the oppression of śāstras; nirūpaṇa without pratīti; / when asked, uselessly fatigued — considers very.

A jñānī pressured by object-embarrassment — what can the wretch speak? / The decision of sāra-asāra — must be made.

A physician praises the medicine; but the medicine does no good. / Without pratīti, likewise — has the jñāna become.

There no sāra-asāra; there all is darkness; / consideration of various examinations — remained there.

Pāpa, puṇya, svarga, narka; vivek and aviveka; / within 'all-is-Brahma' — nothing is found.

The purifying and the falling — both accepted as equal; / certainty and inference — as Brahma-form.

All has become Brahma-form; there what to distinguish? / All sugar — throw what, where?

Likewise sāra and asāra — became eka-ākāra (one-form); / there aviveka grows — whence vicāra?

Praise-worthy and condemnable became one — what came to hand? / He who was deluded by an intoxicant — speaks anything.

Likewise the ajñāna was deluded by delusion; sits saying 'sarva Brahma'; / great sinner and good — he considers as one.

All-attachment-renunciation and uncontrolled viṣaya-enjoyment — / both accepted as one — then what remains?

Īśvara made bheda and went; by his speech cannot be broken. / A morsel placed in mouth — cannot be placed in anus.

What sense-enjoyment for what sense-organ — that does as fitting. / Īśvara's made world — cannot be undone.

All is bhrānti's jugglery; without pratīti, talk is false. / Madness has befallen the buffoon — he speaks anything.

Listen to the alert pratyaya-jñātā's nirūpaṇa; / the sign of ātma-sākṣātkāra — gets impressed at once.

Know the crooked-and-crazy; recognize the blind by gait; / abandon nonsensical speech — like vomit.