THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

You have to search the omnipresent and unique Parbrahma inside
your own body. The Maya is in the form of imagination which expresses in the feelings and
converts the lifeless mass into live forms. The imagination, its expression and the feelings giving
rise to liveliness are inside the body only. They give rise to the properties and the state where all the
virtuous properties are occupying the body equally can be experienced by only the Saints or the
Guru and therefore they are to be worshipped.
To understand the half male and half female form of the God you just
have to realize the fact that your own body has two sides but both are the same. Therefore this form
is nothing but the female Nature, the original male and the original power too. It is also the same
wherein all the three properties dwell in the veiled form. In the unveiled form it is manifested in our
mind body intellect conglomerate. Thus everything including the principles is in your body.
Everything leaves the body when it dies but the only thing that remains forever is the Parbrahma.
END OF THE NINTH SAMAS
THE TENTH SAMAS – VIMALBRAHMANIRUPAN (ABOUT THE PUREST BRAHMA)
The Parbrahma which is omnipresent can’t be caught or dropped, it is
there in whatever you see, and by any amount of effort you can’t avoid it. You have to go to places
unknown to you during pilgrimage to see the different Gods but to get to Parbrahma you don’t have
to go anywhere as you can experience it wherever you are. It is empty yet fullest to the brim which
would seem contradictory but it isn’t for when we say it is empty we mean that it doesn’t contain
anything. Everything ends there. You can’t go beyond it, it is unique, it is unaffected by anything of
any magnitude. Shree Samarth gives a clue to all of us here; he says that imagine the sky which is
not in the spectrum of your senses and mind and intellect and that is the Parbrahma. For all and
sundry Parbrahma is the only place for the final bliss. Only the really knowledgeable can sense, feel
and view it.
When we say that the Parbrahma is omnipresent we are referring to it
in the context of time during which the visible is present. When the visible vanishes nothing
remains except the Parbrahma and only the enlightened ones know the extent of the Parbrahma in
the timeless state. Shree Samarth again mentions here the importance of listening to the Saints and
the Guru, thinking over their preaching deeply and having the enlightening experience yourself to
get the real knowledge after which the knowledge is converted into science and you attain a
different state altogether.
In this state you have achieved the fruits of your Sadhana, your
family life has borne the fruits both in the colloquial and the spiritual sense and the immovable
Parbrahma which is without properties finally comes to stay within you with your full knowledge
(It was there too earlier also but you weren’t aware of it). At this state your association with the
Maya ends, all the other things meet the same consequence and when you have got whatever you
were aspiring for the Sadhana also ceases. You have come out of the nightmare of the visible and
now you are in the realm of the invisible Parbrahma.