THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

emains the illusions of the visible will also remain. Once the instability goes the illusions too
vanish.
Only the Sanyasi and the one blessed by the God or the Guru have
the right to think about the greatest of the religious scriptures. The real Sanyasi is that one who
leaves all the six types of vices. The true great thinkers can be considered Sanyasi if they are able to
do this. There is no doubt that all the Sadhana that you do will be of help for you in the long run.
Once the owner of this universe is mighty pleased with you only a fool will imagine about anything
else.
When the invisible Parbrahma occupies you with your knowledge not
only does the mind body intellect conglomerate but the soul within also vacate their places for the
Parbrahma. The curtain separating your union with the Parbrahma and the state wherein you are
without it is definitely thin but is the most difficult barrier of duality to cross, and once you cross
that you stay for ever on the other side of it. In fact this duality is the creation of the mind which
makes a mess of everything inside you. The gist then is total control over the mind makes you
prepared for the ultimate gain where everything else disappears including all that is happening
around you.
The Parbrahma is totally complete but invisible. It is beyond any
words or imagination. It can’t be perceived by the mind or the intellect. All this has to be
understood by constantly and very deeply thinking about it. Then once you realize that you have
understood it you come to know the futility of that also! The subject of the enlightening experience
of the self is really highly intriguing. The greatest religious scripture i.e. “You are it, the
Parbrahma” when fully understood by you, you start to be in constant touch with the Parbrahma,
your mind always then finds solace in your real form. After this state is attained the meditating
mind also vanishes. Here the Sadhak (not bodily but in other aspects) and the soul which is witness
to his Sadhana both disappear. This is the purest state of your being. There is nothing here which
can be comprehended by any of your senses. This is the Parbrahma which is the only permanent
thing with which you have now unified. This can only be done only if you relentlessly go on
searching for it through your Sadhana and the most important thing, the blessings of the Guru
without which this is well nigh impossible.
In the state of lack of knowledge you see the nightmare of the visible
which vanishes after the Sun of the knowledge rises. You instantaneously know that all that you
were viewing was utterly untrue. What is more important is the fact that you will never fall in the
trap of the visible any longer. When the real knowledge dawns your body continues living
according to its destiny. Now your body ceases to have any importance. It may go or stay but your
unification with the Parbrahma is eternal and permanent. You are devoid of lust, desires and
organic pleasures. Your mind by deep thinking over what is Atman and what isn’t concentrates
singularly upon the Parbrahma and nothing else; a state which you have to maintain all the time all
the while. If you allow it to divert even a little bit then you are liable to be caught into the trap of
instability. If you are able to concentrate your mind thus, you are certain to unify with the
Parbrahma and then neither the instability nor the visible are able to distract you. If your faith in the
ultimate is truest and purest you will find that the Maya and its so called creations are akin to a
magician’s jugglery and nothing else.