Dashak 9 · Samāsa 2

Whatever is seen with form (sākāra), all that at kalpānta perishes. / Svarūpa — that exists-as-such, for all time.

What is the essence among all, not false — the actual; / what is nitya, nirantara — always pervaded.

That is Bhagavant's nija-rūpa (own-form); that is called svarūpa. / Besides this, its names are countless.

For it, the convention of name — for it to be known is this dṛṣṭānta. / But that svarūpa is beyond name — it exists-as-such.

Pervading inside-and-outside the dṛśya, yet hidden to the world; / close-at-hand, yet not-being — how does it exist?

Hearing such about the Deva, the gaze-disposition arises. / Looking, one sees all — the whole is dṛśya.

The object of sight is the dṛśya; when it becomes a likeness, / by that, the eye attains satisfaction — but that is not [true] seeing.

What the eye sees, perishes — on this, there is Śruti. / Therefore what the eye sees is not svarūpa.

Svarūpa is nirābhāsa (non-appearance), and the dṛśya appears with appearance. / To appearance is ascribed destruction — in Vedānta-śāstra.

Yet on looking, the dṛśya appears; vastu is separate from dṛśya. / On looking by svānubhava, it is seen — that is within-and-outside dṛśya.

That which is nirābhāsa-nirguṇa — what sign of it can be told? / Yet know that svarūpa — it is close-at-hand.

As in the sky an appearance appeared, yet in all, the sky is; / likewise know the jagad-īśa — within-and-outside, and in the interior.

In water, yet not wetted; in earth, yet not worn; / in fire, yet not cooked — [such is] the svarūpa of the Deva.

In mud, yet not sunk; in wind, yet not blown; / in gold-itself, yet not shaped — like gold [being fashioned].

Such, pervading always, yet never grasped. / In the non-different, that which grows the different — this is ahamtā (I-ness).

Of her (ahamtā's) svarūpa, the sign — let me tell some recognition. / The nirūpaṇa of ahamtā — attentively hear.

She who goes toward svarūpa, leaps with anubhava; / the words of anubhava — all she speaks forth.

Says, 'Now I myself am svarūpa' — that itself is the form of ahamtā. / In the Nirākāra, the I-form itself falls aside.

'I myself am Brahma' — such is the delusion of ahamtā. / In such subtle-within-subtle, on looking, it is seen.

Kalpanā seizes a hetu (reason); vastu is beyond kalpanā. / Hence the end of the Endless is not grasped.

Anvaya and vyatireka — which word is this? / The inner-vivek of the wordless — it must be searched.

First take the vācyāmśa (explicit-meaning); then recognize the lakṣyāmśa (implied-meaning). / On looking at lakṣyāmśa, whence would vācyāmśa be?

Sarva-brahma and vimala-brahma — this is the sequence of vācyāmśa. / Searching the secret of lakṣyāmśa, there is no vācyāmśa.

Sarva and vimala — two sides; in vācyāmśa, both are actively present. / If you apply lakṣya by lakṣyāmśa, partisan-leaning occurs.

This lakṣyāmśa is to be experienced; here there is no vācyāmśa-speech. / At the chief mark of anubhava, whence the beginning of speech?

Parā, Paśyantī, Madhyamā, Vaikharī — where the four recede, / there, artifacts of word — what business?

Word spoken, immediately perishes; there where is eternality? / Direct experience has no [need of] proof — see well. / Word directly is perishable; hence partiality arises. / 'Sarva or vimala' — such intent is not in anubhava.

Hear the mark of anubhava — anubhava means know as ananya (non-other). / Hear the mark of ananya — it is thus.

Ananya means: another is not, like ātma-nivedana. / On snapping of association, existing-as-such — ātman as ātman-alone.

For the Ātman, there is no ātman-ness — this itself is the mark of niḥsanga. / This was said in vācyāmśa — for the sake of knowing.

Otherwise, lakṣyāmśa — how is it told by vācyāmśa? / By exposition of sentence, it becomes known spontaneously.

Do tattva-vivaraṇa; search for Brahma-nirguṇa; / see oneself by oneself — then it becomes known.

Even unspoken, do the exposition; after exposition, remaining as That. / Then unspeaking itself is fitting — for the mahāpuruṣa.

Words become wordless; Śruti says 'neti neti neti.' / This has come to ātma-pratīti — directly, now.

When pratīti has come, [further] inference — that itself is direct self-conceit. / Therefore now I am ajñāna; to me nothing is known.

I am false, my speech is false; I am false, my walking is false; / I-and-mine — entirely false, kalpanika.

I have no place at root; my speech is entirely void. / This is the svabhāva of prakṛti — prakṛti is false.

Prakṛti and puruṣa — where both are negated, / there 'I-ness' is special — how does it occur?

Where all is remaining-less, there whence comes 'special'? / 'I am silent' — on saying, silence is broken — likewise.

Now silence should not be broken; having done, doing nothing; / being, be without remainder — by the power of vivek.