THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...
THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ... THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...
In our present state we can’t experience anything without mind and can’t be satisfied without the satiation of the desires and lusts whereas in the final enlightenment you can have all the experiences which matter most on the chosen path without mind coming into play and happiness, satisfaction and bliss are attainable without desires and lust. What we consider as the ultimate in our present state doesn’t even touch even the remotest boundaries (If at all there are any) of the Brahma. For this very reason it is beyond the capacity of our mind and intellect but once you leave your body mind intellect conglomerate the same Brahma becomes highly attainable. Shree Samarth has very heavily and repeatedly stressed upon vanquishing this body mind intellect conglomerate and also repeatedly warned that if it is not done, nothing on the path of spiritualism will be available for attainment, forget the eternal bliss but a even single moment of happiness is denied to you by no one else but by yourself for this conglomerate is the mother of all the troubles. If you severe the contact with this conglomerate and also with that of the feeling that you are a live form, in other words rather have the firm faith that you are not what you or the others see but a manifest form of the Brahma then it becomes less difficult to attain the goal on the path of spiritualism. Inability to do so is called lack of knowledge of the self and gaining this knowledge enables you to tread on the chosen path. The reason for this also has been oft repeated by Shree Samarth and that being the fact that this very concept of mind body intellect conglomerate is highly antagonistic to that of the Parbrahma. When there is no place for the existence of this conglomerate it goes without saying that anything related to it is also anathema to the spiritual path. Shree Samarth again tells us that Parbrahma pays no attention to whether you are rich or poor, owner or servant, King or courtier, upper class or downtrodden etc.. The final yield of Sadhana for anyone thus is the essentially same Parbrahma. Shree Samarth goes further and tells that the Parbrahma being the one and only, it is same for not only everyone living or nonliving but for the greatest of Gods like Lord Vishnu, Lord Brahma and Lord Mahesh too! In short there is no place for any difference as far as the Parbrahma is concerned whereas our world is full of differences, diversities and inequalities. Parbrahma is the only place wherein nothing else but eternal peace and bliss is found which can never be found in heaven, hell or the earth. The Parbrahma with which the Guru has unified is the same for the disciple also to unify with, provided he deserves it. Mother Shruti has said that, “The Brahma or the Parbrahma is the one and only unique thing”. That being so there isn’t any possibility of any differential or preferential treatment. Shree Samarth says that all the Sages, Saints, and Rishis and the Guru being unified with the Parbrahma from within they are in the same state although they are wrongly seen by us as different entities. For Parbrahma time or place or space or anything even remotely imaginable by the modern mind and science do not simply have any existence and hence are worthless. Considering this fact and also the one known to one and all that the body is the most unpredictable thing and is not only prone to all sorts of ills, evils and diseases not to mention that anybody’s body, including that of the greatest of Gods has to die one day or the other, it is in one’s own interest to leave behind the love for this body which yields nothing but grief. Shree Samarth says that this is easier said than done and even Yogis find it difficult to contain their mind and the body but they are able to bring back their wisdom into play which helps them in restricting it. He thus advises us to do the same thing, the use of the wisdom to know what is good and what isn’t in the longer term for our progress on the path to find and acquire the Parbrahma. In any case the final aim of any Sadhak should be the unification with the Parbrahma. Shree Samarth says that despite the Parbrahma being exquisitely unique it seems different, depending upon the mindset of the Sadhak and therefore the difference in the experience of many a Sadhak. It is thus described according to the experience of the individual
Sadhak or the Siddha, knowing fully well that it definitely is beyond those words. But as it is utterly indescribable it is futile to describe it by any properties which fall agonizingly short of its real state. The question then arises, “Why is it described in such terms?” The answer is simple. It is tried to be described for the benefit of those who haven’t experienced it but have the urgent yearning for it. Suffice it to say that it is a state where peace comes to rest! Shree Samarth says that to understand this he will tell the attributes of the so called fourteen types of the Brahma or the Parbrahma described by the religious scriptures while keeping in mind the only permanent fact that the Parbrahma is utterly unique. He ends the samas by saying that if you filter out all the untrue then what remains is the ultimate truth, the one and only Parbrahma. END OF THE SECOND SAMAS THE THIRD SAMAS – CHATURDASHBRAHMANIRUPAN (EXPLAINING THE FOURTEEN TYPES OF BRAHMA) The Brahma or the Parbrahma is the purest thing. It is also the most abstract and transcendental and therefore while trying to describe it one has to take the help of something which is visible so that at least some comparison can be made although all of them are odious. Unfortunately the simile that has to be given lends some duality but without that it just can’t be explained as it is a thing to be experienced and not told. First of all one should realize what is untrue and thence remove all of it one by one. What remains thence is the real truth which then should be imbibed. Shree Samarth says that with this background he will tell us about the fourteen types of Brahma. They are, 1) Brahma of words 2) Brahma of the original word 3) The Brahma as told by Mother Shruti 4) The all pervading Brahma 5) Brahma of livelihood 6) Brahma of power 7) Brahma as a witness 8) Brahma with attributable properties 9) Brahma without attributable properties 10) Brahma of speech 11) Brahma of experience 12) Brahma of bliss 13) Brahma of unification 14) Indescribable Brahma Without the enlightening experience of the self when the Brahma is tried to be described by the words it is known as the Brahma of words. It is an illusion. The Brahma of the original word is at a higher level than the first one. The Brahma as told by Mother Shruti is the sky wherein lies the whole universe. In the chaotic intricacies of the five basic elements and their creations whenever the micro principle reveals itself it is said to be the all pervading Brahma. Mother Shruti tells that whatever is there is nothing but the Brahma. Maya and the five basic elements and the live things originating from them are given life by the original life called the
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Sadhak or the Siddha, knowing fully well that it definitely is beyond those words. But as it is<br />
utterly indescribable it is futile to describe it by any properties which fall agonizingly short of its<br />
real state. The question then arises, “Why is it described in such terms?” The answer is simple. It is<br />
tried to be described for the benefit of those who haven’t experienced it but have the urgent<br />
yearning for it. Suffice it to say that it is a state where peace comes to rest!<br />
Shree Samarth says that to understand this he will tell the attributes of<br />
the so called fourteen types of the Brahma or the Parbrahma described by the religious scriptures<br />
while keeping in mind the only permanent fact that the Parbrahma is utterly unique.<br />
He ends the samas by saying that if you filter out all the untrue then<br />
what remains is the ultimate truth, the one and only Parbrahma.<br />
END OF <strong>THE</strong> SECOND SAMAS<br />
<strong>THE</strong> THIRD SAMAS – CHATURDASHBRAHMANIRUPAN (EXPLAINING <strong>THE</strong><br />
FOURTEEN TYPES OF BRAHMA)<br />
The Brahma or the Parbrahma is the purest thing. It is also the most<br />
abstract and transcendental and therefore while trying to describe it one has to take the help of<br />
something which is visible so that at least some comparison can be made although all of them are<br />
odious. Unfortunately the simile that has to be given lends some duality but without that it just<br />
can’t be explained as it is a thing to be experienced and not told. First of all one should realize what<br />
is untrue and thence remove all of it one by one. What remains thence is the real truth which then<br />
should be imbibed. Shree Samarth says that with this background he will tell us about the fourteen<br />
types of Brahma. They are,<br />
1) Brahma of words<br />
2) Brahma of the original word<br />
3) The Brahma as told by Mother Shruti<br />
4) The all pervading Brahma<br />
5) Brahma of livelihood<br />
6) Brahma of power<br />
7) Brahma as a witness<br />
8) Brahma with attributable properties<br />
9) Brahma without attributable properties<br />
10) Brahma of speech<br />
11) Brahma of experience<br />
12) Brahma of bliss<br />
13) Brahma of unification<br />
14) Indescribable Brahma<br />
Without the enlightening experience of the self when the Brahma is<br />
tried to be described by the words it is known as the Brahma of words. It is an illusion. The Brahma<br />
of the original word is at a higher level than the first one. The Brahma as told by Mother Shruti is<br />
the sky wherein lies the whole universe. In the chaotic intricacies of the five basic elements and<br />
their creations whenever the micro principle reveals itself it is said to be the all pervading Brahma.<br />
Mother Shruti tells that whatever is there is nothing but the Brahma. Maya and the five basic<br />
elements and the live things originating from them are given life by the original life called the