THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

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.