THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

Parbrahma by dissolving all that makes “You”. All that is describable is destructible and all that is
indescribable is indestructible. Worship of all that is describable hence yields the destructible form
of Mukti whereas worship of the indestructible, The Parbrahma yields the indestructible form of
Mukti. One can understand the intricacies of all this only after getting this knowledge from The
Guru.
END OF THE TENTH SAMAS
END OF THE FOURTH DASHAK
THE FIFTH DASHAK – MANTRANCHA (OF MANTRAS)
THE FIRST SAMAS – GURUNISHCHAY (DECIDING ABOUT THE GURU)
Shree Samarth first hails the Guru by praising him no ends barred. He
says that the Guru is forever totally and completely satisfied and hence there is no question of any
desires as he has won over the desires comprehensively. He is the best of everything that can be
found and imagined in a human being. He is the Atman residing inside everything and everybody.
He being so is utterly indescribable by any words of any language by anyone howsoever skilled he
may be.
The form of the Parbrahma which even the Vedas find difficult do
describe, beyond words and almost improbable to acquire or at least highly difficult to acquire is
made readily accessible to the disciples provided they go on the correct path preached by the Guru.
Shree Samarth says that the disciple is enabled by the Guru to acquire the Parbrahma and to unify
with it which is the closely guarded secret of the Yogis, where rest and peace come to finally rest
with and be utterly peaceful and which renders the disciples’ life free of problems. Shree Samarth
has told some very precious things here. The unattainable Parbrahma is made accessible to the
disciple in its entirety, the Parbrahma is highly intricate in nature and yields utmost satisfaction and
bliss, the disciple becomes the Parbrahma himself and there is no place for grief in the life of the
disciple. Now the listeners request Shree Samarth to tell about the Guru-Disciple relation in such a
way that they who want Moksha will be able to submit to the Guru.
Shree Samarth tells the importance of the Brahmans (The community
of the Priests) in the society who had taken pains to keep the religion, the religious traditions alive
and who were responsible for taking the Vedas from their creators who were their ancestors, the
Rishis into the modern era by literally reproducing them verbatim over thousands of years. They
were ruling the roost and unfortunately some of them had taken the path of resistance to the great
Saints and Sages who were doing their own job albeit in an easier language understood by the
masses. This resistance led to a surge in the society against the Brahmans who couldn’t read the
mind of the society and hence fell apart from the 19 th Century onwards. Shree Samarth pays respect
to this great tradition which sadly missed the mark yet despite their dominance during the time of
his bodily presence (During the 17 th Century) and also despite the fact that he himself was a
Brahman he very subtly but candidly says that Brahmans are great but may not be the Gurus he was
referring to because the real self or the Atman can be achieved only after the blessings of the Guru
who naturally thence should be having the fullest knowledge and experience of the Atman and the
Parbrahma and such a person need not be then only a Brahman. These thoughts may now seem to