The Son (of Dāsura)

1. O Lord, what is this ‘samkalpa’ like?  How is it born?  How does it develop and increase?  How does it get annihilated?

Dasura

2. My Child, the sprout of ‘samkalpa’ is the inclination of that infinite consciousness towards objectification.  It is the generic and creative form of existence and being of the essential nature of that Infinite Absolute.

3. Whatever form it gets in an atomic, small/little state, gets dense and solid in time.  Slowly this expands to fill the mental/psychic ether and becomes firmly established, like a cloud (which starts as a small water drop).

4. This objectified consciousness considers itself as opposed to the self and becomes a mental resolution and determination.  It is like a sprout coming out of a seed.

5. One ‘samkalpa’ yields another and increases itself.  From this only grief comes and no happiness/joy.

6. This world is only a result of ‘samkalpa’ like sea being only water.  Truth is that there is nothing other than ‘samkalpa’ which causes the sorrow of this mutable world.

7. The birth of this ‘samkalpa’ is a river, purposeless chance occurrence.  It increases by falsehood and illusion like a mirage and two moons.

8. A ‘matulinga’ fruit when consumed gives the eater a feeling that he is eating gold.  Similarly a ‘samkalpa’ creates a feeling in one’s heart that it is real.

9. ‘You are born in falsehood (O samkalpa).  You are increasing in falsehood’ – if this is realized, falsehood (of samkalpa) gets annihilated/dissolved.

10. ‘I am these feelings, emotions and states of mind.  I am full of sorrows and joys’.  I am being purposeless’ – you are tormented inside by such feelings.

11. Where is the grace and charm in these births which are born out of falsehood?  Gripped by ‘samkalpa’, you are becoming yourself a stupid.

12. Do not indulge in ‘samkalpas’, ideations and mental resolves.  Do not keep on thinking and feeling fancifully.  One becomes prosperous by such kinds of feelings.

13. By annihilating ‘samkalpas’, a person (moves towards consciousness – ether) becomes fearless.  ‘Samkalpas’ will decline by the absence of thoughts and ideations.

14. There is some labour in squeezing a tender leaf.  But in driving out thoughts (and thus dissolving samkalpas) there is not even that much difficulty.

15. My son, to pluck a flower the movement of hand is involved.  In dissolution of ‘samkalpa’, even that effort is absent.

16. By a surprise dispersion of the meaning of the feelings and resolutions, the disposition of the ‘samkalpa’ get reversed and so the ‘samkalpa’ gets killed for a moment in a strage manner.

17. They, who abide in the self, can achieve even the impossible even if an iota of feeling or ‘samkalpa’ arises in them.  What else can happen when such people are concerned?

18. O Sage, you abide in your self by conquering ‘samkalpa’ with another ‘samkalpa’ and mind with your own mind.  What is the difficulty in this?

19. When ‘samkalpa’ subsides only, this world subsides.  Along with it the netire world of sorrows.

20. O man of understanding, ‘samkalpa’ is mind.  It is Siva, it is the basic mental consciousness and vāsana-tainted ‘buddhi’.  The difference between these is merely in name and not substantial.

21. There is nothing other than ‘samkalpa’ in this world.  You break this with your own heart.  Why grieve for it?

22. Just like sky which is void, the world also is void.  Both are full of falsehood of non-being.  And so both are of the supreme whatever may be the causes (for their appearance).

23. All is falsehood, unsubstantiated and uncertain.  Such a thing can be achieved only by such unsubstantiated falsehood.  Where, then, will a thought, which is caused or emerged out of mental fancy (samkalpa) land itself?  (One falsehood leading to another falsehood).

24. When fancy and though die out, nothing remains except the attainment of that.  And so, one should know easily that all is unreal and untrue.

25. -26. ‘I am not the body’.  – when this feeling settles in one, sorrows and joys do not touch such a person.  There will not be any interest in them.  In fact they do not arise any such feelings even.  And so everything appears as a modification or an illusion.

27. Mind quivers out in a flash the Siva and the grand mental city of world.  For this to wheel and turn around, it springs out the three times – past, present and future.

28. World is moving (and turning) in vāsanas.  The power of flashing that is embedded in mind fosters a polluted and corrupt formalism and establishment to serve its purposes.

29. A Siva is similar (or is) self.  But in action it is a monkey moving around in the garden of heart.  Having received a lofty form, becomes dwarfish in a trice.

30. It is difficult to perceive and understand the waves of ‘samkalpa’ waters.  A  little attention increases the ‘samkalpa’ tendency.  This attention removes the covering (on samkalpa).

31. Like the remains of embers which flare up on addition of straw, the unmanifest forms of the transient things and objects come alive (due to a little samkalpa).

32. In the lightning/flash fires of ‘samkalpa’ lie multitudes of illusory inconscient things.  All that is full of falsehood.  My son, that has to be cured and eliminated.

33. There is no possibility for doubt – ‘a non-existent/unreal thing can never become real’.  There can be doubt when a ‘samkalpa’ becomes self-existent/real due to application of some/false remedies.

34. If this mutable world, which is unreal and illusory, becomes real and natural (without being artificially created), then the impurity of world is like the black colour of coal. 

35. O gentle one, which fool can clean and wash and relieve this of its colour?  The difficulty is not so much since the problem is like that of husk-covering over a rice grain.

36. By human effort the falsehood gets demolished.  Even so, this world-nature can occur in intense measure again.

37. The filth and impurity of ‘samsāra’ can be easily eradicated by a jnāni.  It is like removing the husk over a grain.  It is like rubbing clean a copper piece of its blackness.

38. My child, by you manly effort the falsehood and impurity.  There is no doubt.  Work now towards it. 

39. You have not yet conquered the mutable world’s deformations, modifications and unrealistic fancies.  This is wasteful.  These can be dissolved and annihilated with little effort since the Real thing is eternal.

40. By inquiry into self by oneself, the unreality of this world will come to light.  It is like the dispersal of inability to see by the light of a lamp and the two-moon illusion being shattered by proper perception.

41. Neither you belong to the world nor does the world belong to you.  My son, discard the illusion.  By a true perception, do not think about the unreality.

42. ‘These great pleasures and riches are mine’ – do not think like that.  You will be lost in grief at the end.  All these shine because of self.  All is self only.