THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

The knowledge about the Parbrahma which is hidden inside the
Upanishads is fed to the disciples by the Guru in quanta which are digestible according to their
capacity as is done by the mother while feeding her infant. The knowledge of the Parbrahma may it
be derived from the Vedas, religious scriptures or the Sages, Saints or Rishis is the same and so is
that of the Guru. The Guru removes all the doubts, behaves as he preaches and always talks the
truth i.e. the Parbrahma and nothing else. He is not the person who will talk anything which comes
to the mind without giving it a second thought; in fact he does talk through his mind where only the
Parbrahma resides. When we say that he is not bound by anything it doesn’t mean that he lets go
his mind rather contrary to it he has by immense efforts learnt to control his mind and directed it
towards the Parbrahma for ever. Those who don’t teach the disciple how to remain in Sadhana and
how to control the organs should be immediately shown the door.
He is the Guru who explains the real knowledge, imparts the ultimate
knowledge and tells the ways to control the organs. In reality there are many people who call
themselves as Guru but use their position to get money from the disciple, behave in the way the
disciple would like for meeting their ends, keep their disciples happy for providing everything to
satisfy their desires and lust. These people aren’t just the Gurus but are scoundrels in the Guru’s
garb. Shree Samarth is so candid that he has used choicest expletives for these people. These people
can even extract money for treating seriously ill patients without the knowledge of medicine which
results in the loss of life and money. They should be abhorred and despised. Because of these types
of people we rather go away from the path of spiritualism and to that of the selfishness. Therefore
while choosing the Guru the disciple should indeed be very careful and submit to only the real one
who is Parbrahma personified from deep inside and in day to day behavior is like the staunchest
Sadhak. Lack of either of these qualities isn’t helpful to the disciple to pursue the chosen goal.
Shree Samarth ruefully asks us to abandon those so called Gurus who involve the disciples in the
experience of the distorted abstract because their knowledge is limited to that only.
The person who is nothing but the religious science, ultimate
knowledge about the self and all the attributes of the Atman himself personified is the real Guru
and those aspiring for Moksha should submit to him. Some people have the oratory to describe the
hypothesis of non duality exquisitely but are terribly attracted towards the organic pleasures; such
ones aren’t the type we should be looking for. Here Shree Samarth implies that oratory is the
expression of the intellect whereas living according to the preaching of the Vedas doesn’t stop at
the intellect only but requires total submission and dislike for the body mind intellect conglomerate,
if one doesn’t have the first it doesn’t matter but one must have the second for the chosen goal.
On the other hand some people have the art of making their subject
highly interesting with apt examples which the audience likes to hear but without the knowledge of
the Atman this art is rendered hopeless. Some have the habit of telling about the impossible things
made possible by the Saints, Sages and Rishis and the audience is spellbound by such things and
unfortunately their attention is diverted to them thereby forgetting the real power of the Great Men
which lies in their knowledge and perception of the Atman; to such an extent that they refuse to
accept anyone else who doesn’t indulge in such cheap things like a Saint, Sage or a Rishi. In this
business such oratory is ultimately detrimental to the whole cause.
The outcome of such teaching is horrendous. The Sadhak thinks that
all the Great Men of yore had all these powers without which the knowledge of the self is futile.