THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...
THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ... THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...
Shree Samarth here says that the one who has experienced it does it by being a witness to it and therefore all these doubts are meaningless. The state that I am prudent and witness to all is the real state of the transcendental experience. When the experience, that the prudent I am different from the visible finally settles down, the ability to be alien from the visible sets in. He who knows all the things is beyond all of them and thence different from them. He is then able to keep himself in the state of being a witness to everything. Shree Samarth here tells one most important thing again. All the visible and the invisible have originated from the Parbrahma which is full of the bliss emanating from his being the final being. The visible and the prudent are thus no different from one another. Thus the visible and the prudent that see it yet remain beyond it are the expressions of the Parbrahma and nothing else. Once you realize that all else is the expression of your real self, the Atman the duality finally goes. Some others say that you go by the method of exclusion that is throw out all that you perceive and then what remains is the Parbrahma. What remains thereby is the invisible which is the big zero. The Parbrahma if anything isn’t a zero by any means. In fact the big zero lies between the visible universe and the Parbrahma which are the two ends of the spectrum. This state of the zero is a very micro state which is an impediment in the experience of the Parbrahma. It has to be overcome by the application of the wisdom. Shree Samarth now tells the way. First get over the visible, then set aside the zero, and then after you cross the region of the original Maya you reach the Parbrahma. To avoid this impediment of the zero we should not see anything by remaining different from it and by this way itself, which is by dissolving all the differences we can get to the Parbrahma. The Guru therefore tells you to constantly tell yourself that you aren’t the conglomerate but the Parbrahma itself. Shree Samarth tells us that unflinching faith in the preaching of the Guru is the only way of experiencing the transcendental. Finally Shree Samarth says that the real you and the Parbrahma are one and the same thing and the realization of this fact is the real secret and also the goal of the spiritual journey. END OF THE TENTH SAMAS END OF THE EIGHTH DASHAK THE NINTH DASHAK – GUNAROOP (THE VIRTUES) FIRST SAMAS – AASHANKANAM (THE DOUBTS) This whole samas has been told in the form of questions and answers. What is formless, support less and without any disturbance? Parbrahma has no form, has no support and there is no imagination at its place and hence no disturbance. What is disease less, without illusions and without organs? Parbrahma is not subject to any disease even that of the universe which suffers from destruction at the time of doom, and it has no organs for the simple reason that it is formless. What is without family, without stigma and without any ascribable properties? Parbrahma has no family, is without stigma and doesn’t have any bounds and thus no ascribable properties. What is without simile isn’t dependent upon anything and without expectation? The answer in one word is Parbrahma. What is without affectation, without any breach in continuity? The Parbrahma is not affected by anything and there is no empty space in it. What is without any desires, is purest, immovable, without words, without any vices,
without any tendencies, without anything stuck to it, without any karmas, without any name, without birth and can’t be seen, is immeasurable, without any duties, without waning, without recognizable face, beyond recognition, endless, undisturbed, can’t be thought about, without duality, invisible, unbreakable, not subject to fire and water? Again the answer in one word is the Parbrahma. Shree Samarth finally says that the Parbrahma is far beyond the visible universe, is the only thing like it and it can just be experienced with the blessings of the Guru. END OF THE FIRST SAMAS THE SECOND SAMAS – BRAHMANIRUPAN (EXPLAINING THE BRAHMA) Whatever that exists with a form is finally destructible. The only indestructible thing is the Parbrahma or the Brahma. It is the basis of everything and hence is the complete truth. It is the expression of the God which is also known as the real self or the Atman. There are many other names for it too but it remains beyond all these. It is occupying all the visible from within and without but is a secret for the common men so much so that he doesn’t recognize it despite having it inside him. He wants to see it but whatever is seen being destructible he is unable to see it. Visible creates illusions and vice a versa, is untrue whereas the Parbrahma is devoid of it. It can only be experienced through the transcendental experience. As the Parbrahma is without any properties it is impossible to describe it. It doesn’t allow anything to affect it despite being in everything. It is thus without any differences and is the highest in equality. Pride in oneself creates all the differences and inequalities. Even the feeling that I am the Brahma is also one of pride. At the lower level it expresses itself as I am the body mind intellect conglomerate. Both of these feelings lead to all the evident problems. One has to push all these things aside to unify with the Brahma. The pride in the knowledgeable takes them to the real self and produces in them the feeling that they are the Brahma. If one thinks very minutely over this one finds that even at this stage the duality hasn’t passed off. This feeling is also an illusion. I am the conglomerate and I am the Brahma are both imaginations which give rise to feelings but the Brahma is beyond them. Imagination tries to bind the Brahma but it being infinite imagination fails here. Words can’t reach the Parbrahma and therefore one has to go deep down inside him to search for the wordless self. It requires the ultimate wisdom to read between the nonexistent words. Shree Samarth says that whatever said by the religious scriptures and the authorities the fact remains that the Parbrahma and the transcendental experience of it is the real thing. When you experience that you don’t have the urge to talk about it. In any case words are highly incapable of describing it as they are also highly temporary. Therefore all the so called philosophical debates about the Parbrahma vanish when there is the enlightening experience of the self. The experience is nothing but the unification with the self. The Atman seems to remain away from the body because of the pride in the conglomerate. Once that is gone the duality naturally goes and the only thing that remains is the pure Atman. The Parbrahma doesn’t have the feeling that it is the ultimate Atman. Thence it is the purest form. All this can be understood fully only through imbibing the preaching of the Saints and the Guru.
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Shree Samarth here says that the one who has experienced it does it by being a witness to it and<br />
therefore all these doubts are meaningless. The state that I am prudent and witness to all is the real<br />
state of the transcendental experience.<br />
When the experience, that the prudent I am different from the visible<br />
finally settles down, the ability to be alien from the visible sets in. He who knows all the things is<br />
beyond all of them and thence different from them. He is then able to keep himself in the state of<br />
being a witness to everything. Shree Samarth here tells one most important thing again. All the<br />
visible and the invisible have originated from the Parbrahma which is full of the bliss emanating<br />
from his being the final being. The visible and the prudent are thus no different from one another.<br />
Thus the visible and the prudent that see it yet remain beyond it are the expressions of the<br />
Parbrahma and nothing else. Once you realize that all else is the expression of your real self, the<br />
Atman the duality finally goes. Some others say that you go by the method of exclusion that is<br />
throw out all that you perceive and then what remains is the Parbrahma. What remains thereby is<br />
the invisible which is the big zero. The Parbrahma if anything isn’t a zero by any means.<br />
In fact the big zero lies between the visible universe and the<br />
Parbrahma which are the two ends of the spectrum. This state of the zero is a very micro state<br />
which is an impediment in the experience of the Parbrahma. It has to be overcome by the<br />
application of the wisdom. Shree Samarth now tells the way. First get over the visible, then set<br />
aside the zero, and then after you cross the region of the original Maya you reach the Parbrahma.<br />
To avoid this impediment of the zero we should not see anything by remaining different from it and<br />
by this way itself, which is by dissolving all the differences we can get to the Parbrahma. The Guru<br />
therefore tells you to constantly tell yourself that you aren’t the conglomerate but the Parbrahma<br />
itself. Shree Samarth tells us that unflinching faith in the preaching of the Guru is the only way of<br />
experiencing the transcendental. Finally Shree Samarth says that the real you and the Parbrahma<br />
are one and the same thing and the realization of this fact is the real secret and also the goal of the<br />
spiritual journey.<br />
END OF <strong>THE</strong> TENTH SAMAS<br />
END OF <strong>THE</strong> EIGHTH DASHAK<br />
<strong>THE</strong> NINTH DASHAK – GUNAROOP (<strong>THE</strong> VIRTUES)<br />
FIRST SAMAS – AASHANKANAM (<strong>THE</strong> DOUBTS)<br />
This whole samas has been told in the form of questions and answers.<br />
What is formless, support less and without any disturbance?<br />
Parbrahma has no form, has no support and there is no imagination at its place and hence no<br />
disturbance. What is disease less, without illusions and without organs? Parbrahma is not subject to<br />
any disease even that of the universe which suffers from destruction at the time of doom, and it has<br />
no organs for the simple reason that it is formless. What is without family, without stigma and<br />
without any ascribable properties? Parbrahma has no family, is without stigma and doesn’t have<br />
any bounds and thus no ascribable properties. What is without simile isn’t dependent upon anything<br />
and without expectation? The answer in one word is Parbrahma. What is without affectation,<br />
without any breach in continuity? The Parbrahma is not affected by anything and there is no empty<br />
space in it. What is without any desires, is purest, immovable, without words, without any vices,