Dashak 6 · Samāsa 10

Śrīrāma. When asked about composure, they say 'cannot be spoken'; then how is it [all]? — expound to me.

A mute ate jaggery; he cannot describe the sweetness; expound this intent to me.

When we ask about anubhava too, they say 'it cannot be told'; then whom shall I ask now — about composure?

They say 'inaccessible'; it does not come into my direct-experience; let reasoning settle in my heart — do that.

Such is the listener's query; what is its reply? Attentively — listen.

The place of composure, the very anubhava itself — that pure svarūpa — I will expound.

What is not grasped by speech; not known without speech either; whose imagination is exhausted.

Know that as Parabrahman; the supreme secret of the Vedas; on holding sat-sanga — all is known.

That very now will be told — the deep composure; hear the anubhava-words — the *unutterable* substance.

Telling what cannot be told; giving jaggery to know sweetness; without Sadguru this will not happen.

Sadguru-kṛpā is understood by him who searches himself; next the anubhava will come — the substance by itself.

Firming the intellect, first take purification of self; by that, samādhi comes — suddenly.

On investigating one's root, one's talk is illusory; next — substance itself in truth — composure.

Ātman is all-witness — this is said in pūrva-pakṣa; whoever takes siddhānta's aim — is a sādhu.

When siddhānta-substance is aimed at, the all-witness is that state; ātman is beyond even that — avasthā-atīta (beyond states).

When object-knowledge exhausts, seer does not remain as seer; at that moment I-ness falls off.

Where I-ness has merged — that itself is the mark of anubhava; therefore it is called *unutterable composure*.

Deep-reasoning words — they too are illusory shells; the word, inside-outside deep — is *all* meaning.

Through the word, meaning is known; when meaning is seen, the word is purposeless; the word speaks what is true, but itself is false.

Through the word, substance appears; on seeing substance, word perishes; word is shell, meaning exists — thick-dense.

Through chaff, grain is produced; taking grain, chaff is cast off; so word should be known as chaff — meaning is grain.

Inside the hollow is solidity; at solidity, the hollow flies; so word is useless-scrap — in Parabrahman.

Word speaks and ceases; meaning is even before the word; therefore no simile is fit for that meaning.

Leaving chaff, take the grain; so the spoken-aspect (vācyāmśa) should be renounced; target the grain, the *lakṣyāmśa* — by pure sva-anubhava.

What is spoken other-than-the-visible — that is called vācyāmśa; its meaning is to be known — pure *lakṣyāmśa*.

Such pure lakṣyāmśa — that itself should be known as pūrva-pakṣa; sva-anubhava is un-aimable (*alakṣya*) — cannot be targeted.

What has been sifted and cast aside as sky; the core of anubhava; even that stands upright [in language] — is imagined.

Arose from false imagination; how can truth exist for it? Therefore for anubhava there is no ground.

Anubhava without second — even this speaking is fruitless; therefore no place for anubhava.

By anubhava a triad arises; in advaita duality is ashamed; therefore the word 'unutterable' is fitting.

To measure day and night, the sun is the root; when the sun departs, what remains — how to name?

For the reasoning of word and silence, the Omkāra is the root; when Omkāra departs, how can pronouncement happen?

Anubhava and the experiencer — all are made by māyā; when that māyā is not at root — what can one say?

If substance were one, oneself another — such separateness existed — then the viveka of anubhava — could be spoken by mouth.

Mother-of-separateness is a false barren-woman's daughter; therefore non-difference (*abhinnatā*) exists at the root itself.

An unborn-one slept; in dream he saw a dream; went in refuge to the Sadguru — by samsāra-sorrow.

By Sadguru-grace, samsāra became void; when jñāna happened, the place of ignorance was wiped out.

As much as was there became not; not-ness was dissolved in not-ness; existence-non-existence gone; [something] remained — not-being-anything.

Pure jñāna beyond emptiness; by it, composure happened; unity-form non-different — the natural state (*sahaja-sthiti*).

When advaita-nirūpaṇa happened, the talk of duality ceased; while engaged in jñāna-discussion — wakefulness came.

Listeners, be attentive; place mind on meaning; on reaching the sign, composure — is known inwardly.

That much jñāna as was told, that much went in dream; unutterable happiness remained — beyond words.

There, unity without word; neither anubhava nor experiencer; such peaceful one came back — to waking.

He who saw dream in dream — on waking, came to waking; there logic is baffled — the end not reached.

The root of this exposition — [I will] make it clear again; by it, clearly within — composure is known.

Then the disciple requested: 'you have expounded now; but tell me once more, Master.'

'To make me understand — the exposition should be made again; the inner-mark there — that I should experience.'

'Who is the unborn-one? Tell me; how did he see the dream? What exposition is spoken here?'

Knowing the disciple's regard, the Master gives a reply; that very now, listeners attentive — listen here.

'Hear, O disciple, attentively — the unborn-one is you yourself; you saw the dream in the dream — that too I now tell.'

The reasoning of the dream-within-dream — know that as this samsāra; there you have done sārāsāra-vicāra.

Going in refuge to the Sadguru, extracting pure exposition; this sign-and-mark you are [doing] now — directly.

Taking its very anubhava — all that is spoken becomes fruitless; the peaceful, resting place — know that as waking.

The tumult of jñāna-talk has ceased; the meaning was manifested; on taking its reasoning — anubhava came inwardly.

You feel this is waking; to me, anubhava was attained; this is called only delusion — it has not yet been cleared.

Anubhava dissolves in anubhava; anubhava came without anubhava; this too is an awakening from a dream — not yet, father.

On waking, the dream-impulses [fade]; in dream you say 'I am the unborn-one'; in waking, the dream-impulses — have not yet gone.

In a dream one feels wakefulness; such is the anubhava-mark — it has come, but that true dream is still delusion-form.

Beyond that waking — how can it be told? Where even the *dhāraṇā* (concentration) of viveka breaks.

Therefore that composure cannot be spoken of — know; such is the sign of *niḥ-śabda* (wordless) — recognize.

Such is composure — cannot be spoken — know; by this much the mark is ingrained — of the wordless.