Dashak 6 · Samāsa 2

Śrīrāma. Hear the signs of upadeśa that produce sāyujya-attainment; the displays of many doctrines are of no use at all.

Upadeśa without *brahma-jñāna* should not be called special; like chaff without grain — cannot be eaten.

Many fodders beaten, buttermilk churned, or rinsed-water drunk — leisurely.

Many peels eaten, or husks sucked; coconut-flesh thrown away and the shells eaten — like that.

Thus without brahma-jñāna, the weariness of many upadeśas is like [this]; abandoning essence for non-essence — what wise one consumes it?

Now the Brahman that is *nirguṇa* — that very one has been expounded; listeners should make the inner-faculty (antaḥkaraṇa) attentive.

The composition of all creation — know it as this five-elemental; but it does not last forever.

At beginning-and-end, *nirguṇa* Brahman; that is the mark of the eternal; the rest — five-elemental *saguṇa* — is perishable.

Otherwise, seeing these elements, how can one call them God? Calling a human a 'bhūta' (being/ghost) feels offensive.

So then — the Jagannātha Paramātmā — and to give Him a bhūta-simile? His glory is not even known to Brahmā and others.

Calling Jagadīśa 'like a bhūta' produces a fault; therefore great men know all [this].

Earth, water, fire, air, sky — internal-external to them is Jagadīśa; the five elements have destruction; ātman is of imperishable form.

Whatever has form and name — is all delusion; the beyond-name-and-form secret — should be known by anubhava.

Five elements and the three guṇas — thus the eight-fold prakṛti; know this eight-fold prakṛti's name as *dṛśya* (visible).

That very visible is perishable — so the Veda-śrutis speak; *nirguṇa* Brahman is eternal — jñānis know.

That which cannot be cut by weapon; which cannot burn in fire; which cannot be soaked by water.

Which cannot be blown by wind; which cannot fall or tumble; which cannot be made or hidden — Parabrahman is that.

That which has no description; which is other than all; yet ever-is — at all times.

If not seen, what of it? Yet spread everywhere; subtly packed — in every place.

The eye is accustomed to look at only what appears; but the secret should be known — [it is] hidden.

Know the visible as non-essence; the hidden as essence; by the Sadguru's mouth this reasoning begins to be understood.

What is not understood should be understood; what is not seen should be seen; what is not known should be known — by viveka-strength.

The hidden itself should be manifested; the impossible itself should be achieved; difficult itself should be practiced — leisurely.

Where Veda, Brahmā, and Śeṣa are wearied completely; that very one should be especially practiced — that Parabrahman.

Then how should that be practiced? That has been said naturally: by adhyātma-śravaṇa, one should attain — that Parabrahman.

Not earth, not water; not fire, not air; not varṇa-manifestation — it is un-manifest (*avyakta*).

That should be called Deva; the rest is the habit of people — as many villages, so many devas — for people's sake.

Such resolution of God has occurred; God has come into experience as nirguṇa; now one should investigate oneself.

He says 'my body' — then know him as separate from the body; he knows 'my mind' — then he is not even mind.

On examining the body's reasoning, it is all the extension of tattvas; tattva by tattva sifting, the essence — only ātman remains.

Oneself has no place at all; there nothing needs looking for; the tattvas are distributed in their places — gone.

As long as a bundle is tied, one with reasoning unties it; on examining the bundle — nothing is encountered.

The body is a bundle of tattvas; on investigating — one ātman alone remains; oneself is not.

Oneself has no place; where is birth-death? Looking at the substance's place — sin and merit are not.

Sin, merit, Yama-torment — these are not in nirguṇa; if one is That alone, where is the place of birth-and-death?

Bound by body-intellect — freed by viveka; becoming body-transcended, attained mokṣa-pada.

Birth's fulfillment is attained: nirguṇa ātman — oneself is one; but this viveka should be seen again and again.

When waking, dream ends; with viveka, the visible recedes; by svarūpa-anusandhāna every creature is saved.

Offer oneself; by viveka let oneself not remain; know this as *ātma-nivedana*.

First adhyātma-śravaṇa; then Sadguru-pāda-sevana; then ātma-nivedana — by Sadguru-prasāda.

After ātma-nivedana, the unbroken substance continuously; 'I am ātman' — this realization dawned within.

By that brahma-bodha, oneself became Brahman; samsāra-grief flew away; body left to *prārabdha* — leisurely.

This is called *ātma-jñāna*; by it one attains *samādhāna*; in Parabrahman, non-different — he has become a devotee.

Now whatever will happen let happen; whatever will go, let go; the heart's doubt of birth-and-death has been cut.

The confusion in samsāra ceased; deva and bhakta became one; the chief God was recognized — by sat-sanga.