Dashak 7 · Samāsa 5

Śrīrāma. What was spoken as pure Brahman came to experience; and an anusandhāna of māyā too was attached.

Brahman shines within; and māyā is directly seen; now how is this duality dissolved?

Now attentively, making the mind one-pointed — who is the knower of māyā-and-brahma?

True is the sankalpa of Brahman; false is the vikalpa of māyā; such chatter of duality — is done by the mind alone.

Knows Brahman, knows māyā — that one should be known as *turīyā*; because it knows all — all-witness.

Hear the sign of turīyā: where all knowing-ness [is]; where all is not — who will know?

The sṛṣṭi of sankalpa-vikalpa arose in the belly of the mind; that mind itself is ultimately false — who is the witness?

Witness-ness, consciousness, authority — these qualities are imposed on Brahman's head; know — imposed vainly — by māyā's quality.

By the quality of pot-and-hut, the three-fold ākāśa is spoken; by māyā's truthfulness, qualities are [attributed] to Brahman.

As long as māyā has truth, so long witness-ness is in Brahman; on the dissolution of māyā-avidyā — where is duality?

Therefore the mind is the all-witness; itself becoming *unmanī* — then the turīyā-form jñāna — set and went.

In whom duality appeared — that mind became *unmanī*; the anusandhāna of duality-advaita was cut.

Thus duality and advaita — are signs of the disposition; when disposition becomes disposition-free — where is duality?

Jñāna without disposition — that itself is full composure; where the anusandhāna of māyā-brahma is cut.

'Māyā-brahma' — such an intention was imagined by the mind; Brahman is devoid of imagination — the jñānis know.

What is beyond mind-intellect; what is beyond imagination; on experiencing that truly — where is duality?

Seeing duality, Brahman is not; seeing Brahman, duality perishes; duality-advaita appear — to imagination.

Imagination removes māyā; imagination establishes Brahman; holding doubt and dispelling it — that too is imagination.

Imagination causes bondage; imagination gives composure; attaching to Brahman — that too is imagination.

Imagination is the mother of duality; imagination itself is cognition in truth; bondage and mukti — by quality of imagination.

Imagination within is powerful; shows a non-existent brahma-sphere; for a moment the pure — it imagines as svarūpa.

For a moment carries danger; for a moment remains still; for a moment sees — astonished.

For one moment there is solitude-understanding; for one moment confusion; many changes — know that as imagination.

Imagination is the root of birth; imagination is the fruit of bhakti; imagination alone is — the mokṣa-giver.

Enough — such is this imagination; by disciplines, gives composure; otherwise — it is the root of downfall.

Therefore the root of all — is imagination alone; making it rootless — brings brahma-attainment.

Śravaṇa and manana; *nija-dhyāsa* — composure; the appearance of false imagination — flies away.

The resolve of pure Brahman — wins over imagination; with definite meaning, doubt — is cut.

How does the riddle of false imagination — remain before truth? As by the sun's light — darkness perishes.

So by the light of jñāna — false imagination perishes; then this [imagination of] duality-anusandhāna — breaks spontaneously.

By imagination, imagination departs; as a deer catches a deer; or as an arrow reaches an arrow — in the sky-path.

The strength of pure imagination — when happens, destroys the impure; this very utterance — clearly listen attentively.

The sign of pure imagination: oneself imagines the *nirguṇa*; does not allow forgetting of sva-svarūpa.

Always doing svarūpa-anusandhāna; does removal of duality; the jñāna of advaita-resolution — that is pure imagination.

Imagining advaita is pure; imagining duality is impure; impure itself is famously — known as *śabala* (mixed).

The meaning of pure imagination — the definite-meaning of advaita; and *śabala* is vain — imagines duality.

When advaita-imagination shines, at that very moment duality perishes; with duality — śabala-imagination is dispelled.

By imagination, imagination exhausts — let the clever know; after the śabala has gone — what remains is pure.

The form of pure imagination — it imagines the svarūpa; imagining the svarūpa, oneself becomes that-form.

When imagination becomes false, it spontaneously became that-form; destroyed by ātma-resolution — imagination.

At the very moment resolution falters, at that moment duality leaps up; as at sunset darkness strengthens.

So when jñāna becomes impure, ajñāna strengthens — know; therefore śravaṇa — should be continuous.

Enough this talk has happened; by a single word the doubt is cleared: he to whom duality appeared — is not you, not at all.

The previous doubt has cleared; with this much, this narrative has ended; listeners should next make the disposition attentive.