Dashak 7 · Samāsa 3

Śrīrāma. Listeners, be attentive; now I tell brahma-jñāna; by which composure happens — for seekers.

For making gems, clay must be compressed; know the signs of the fourteen Brahmans similarly.

Without object, there is no sign; without duality, no example; without pūrva-pakṣa, siddhānta — cannot be spoken.

First, falsehood must be set up; then recognized and abandoned; next true — naturally ingrains within.

Therefore the conventions of the fourteen Brahmans are spoken — to know the siddhānta; listeners should be attentive for one moment.

First is *śabda-brahma* (word-brahman); second is *om-ity-ekākṣaram brahma*; third is *kha-brahma* (sky-brahman) — so says śruti.

Fourth, know, is *sarva-brahma* (all-brahman); fifth is *caitanya-brahma* (consciousness-brahman); sixth is *sattā-brahma* (authority-brahman); seventh is *sākṣi-brahma* (witness-brahman).

Eighth is *saguṇa-brahma*; ninth is *nirguṇa-brahma*; tenth is *vācya-brahma* — know.

Eleventh is *anubhava* (experience); twelfth is *ānanda-brahma*; thirteenth is *tadākāra* (that-form); fourteenth is *anirvācya* (unutterable).

These fourteen Brahmans — their names have been expounded; now the essence of the svarūpas will be shown by sign.

Without anubhava, delusion — this is called *śabda-brahma*; now *om-ity-ekākṣaram* — that single syllable.

'Kha' word means sky-brahman; the great-sky is the pervading brahman; now the subtle brahman — *sarva-brahma* — will be spoken.

The bundle of the five elements — whatever tattva comes to sight — that itself is called cash-brahman.

This is called *sarva-brahma*; the secret based on śruti; now *caitanya-brahma* — will be spoken.

The five elements and māyā — consciousness itself animates; therefore consciousness is called *caitanya-brahma*.

That by whose authority consciousness [is] — is *sattā-brahma* in truth; the knower of that authority is called *sākṣi-brahma*.

The one from whom witnessing arises — is grasped by qualities; 'saguṇa-brahma' — the speech calls it.

Where there is no mention of qualities — that is *nirguṇa-brahma* in truth; *vācya-brahma* — that too will now be spoken.

This is called *anubhava-brahma* — the dharma of the ānanda-disposition; but its secret too cannot be spoken.

Such is ānanda-brahma; *tadākāra* is non-different; *anirvācya* — the dialogue broke down.

Such fourteen Brahmans have been expounded in sequence; when the sādhaka examines, delusion does not afflict.

Know Brahman as eternal; māyā itself is non-eternal; the siddhānta of the fourteen Brahmans will come now.

Śabda-brahma is verbal; without anubhava it is illusory; the discernment of the eternal is not there.

Where there is neither perishable nor imperishable, where is *om-ity-ekākṣaram*? The reasoning of the eternal is not seen there.

'Kha-brahma' — such utterance; but jñāna destroys emptiness; the support of the eternal is not seen there.

Everything comes to an end — this is clearly seen; pralaya is definitely spoken — in vedānta-śāstras.

Where brahma-pralaya is set up, where is the existence of elements? Therefore *sarva-brahma* has destruction.

Movement cannot be imputed to the un-moving; qualities cannot be imputed to the nirguṇa; form is not accepted by the discerning.

The created five elements are directly perishable; the proposition of *sarva-brahma* — how can it fit?

Enough this much; *sarva-brahma* is perishable; examining separateness — where is the end?

Now what must be enlivened is naturally illusory; there to the name of caitanya — destruction has come.

Authority without retinue is not authority in truth; witness-ness without object — that too is false.

Saguṇa has destruction; what authority in directness? *Saguṇa-brahma* is certainly perishable.

'Nirguṇa' — such a name; where is the place for the name? Without qualities, what greatness — can come?

Māyā is like a mirage; so all say; or it is the cloud of imagination — baseless.

'Where is no village, how is there a boundary?'; the jīvātman without birth; the advaita has an example — the duality.

Authority without māyā; the knower without object; consciousness without avidyā — to whom did it come?

Authority, consciousness, witness — all are in the grip of qualities; the nirguṇa at the root has — what quality?

What is quality-less — there the convention of name; that itself should be known as non-eternal — with certainty.

To nirguṇa Brahman, by convention, many names have been given; that *vācya-brahma* has destruction.

The anubhava of ānanda — this too is the disposition of vṛtti; in *tadākāra* there is no place for vṛtti.

Therefore *anirvācya* — by the quality of convention-vṛtti; that convention's deficiency is brought by *nivṛtti*.

*Anirvācya* is *nivṛtti*; that itself is the state of *unmanī* — the limiting-condition-free rest of yogis.

The substance that is limiting-condition-free — that itself is *sahaja-samādhi*; by which the ādhi-vyādhi of worldly-sorrow is cut.

What is the end of limiting-conditions — that itself is known as siddhānta; siddhānta and vedānta — the *dhādhānta* ātman.

Enough — such is the eternal Brahman; where there is no māyā-delusion; the experiencer knows the secret — by sva-anubhava.

By one's own anubhava, imagination should be broken; then one should fall into the abundance of anubhava.

To the *nirvikalpa*, one should imagine; imagination breaks naturally; then without-being, one should be — for millions of kalpas.

One good thing about imagination: when turned, it turns; when poured into svarūpa, it fills — in the *nirvikalpa*.

When imagining the nirvikalpa, the talk of imagination does not remain; on going to meet the attachment-free, one becomes attachment-free.

Brahman is not like an object; one cannot grasp and hand it over; let it be experienced — by the Sadguru's mouth.

Next, according to the narrative-sequence, we will firm what has been done; by which only Brahman — comes to experience.