THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

eak! On top of that it has already been mentioned that the disciple has to totally submit to the
Guru and serve him with all the possible means, physically and mentally. The rich always consider
service to others as a sign of weakness or it is below their dignity. That is why Shree Samarth said
what he did about such people. The case of the people who have experienced almost all types of
grief in his family life and who is suffering from physical illnesses or mental stress and strain is the
ideal one to pursue spiritualism, the reason being he knows that whatever he did in this visible
illusory world yielded nothing but grief and therefore is left with no options than to pray the God
and have fullest faith in him and accept whatever the God sends his way with utmost gratitude.
Continuous sufferings lead to Vairagya. He firmly knows and believes that this life is nothing but a
huge set of problems and is unwilling to overcome them by the already applied means for they
proved to be utterly futile and therefore he is mentally well prepared to accept spiritualism as the
way for solving his problems may be out of desperation but he is the right and ripe fertile land
where the seed of spirituality can grow into a big tree. Such people very readily and utmost
faithfully cling to the Guru and follow him to the hilt. They know that they have already reached
the bottom and any happening would take them upwards as there is no place to go down and when
they see and experience the Guru’s persona and virtues they are convinced to the hilt that he and
only he can change the course of their lives which were otherwise destined to doom. The total
belief in the Guru now turns into unforeseen faith which really does wonders for them not
necessarily materially with which they are already disillusioned but spiritually and they really don’t
care because the ever eluding happiness finally comes their way with the blessings of the Guru.
Some of the disciples lose their faith due to some reasons and most of
them have to undergo all the grief of this visible life and ultimately die with it. Therefore the one
whose faith is unflinching is the real disciple who deserves to attain Moksha. Such a disciple’s
mind gets the ultimate bliss with the blessings of the Guru and becomes capable of acquiring the
best type of Mukti that is the fourth one. He is never attracted towards the material life anymore.
Some very unfortunate disciples think that the God is greater than the Guru. They fail to realize that
the Guru is The Parbrahma whereas the God is one step below. This failure of recognition is on
account of being bound by the body mind intellect conglomerate as the disciples think that the Guru
is a human being who may be even poorer than himself and he can’t be greater than the God who in
popular perception is the creator and possessor of all the wealth. They just don’t know that the
Guru or the Parbrahma is the creator of everything including the God! The Guru being the
Parbrahma is indestructible whereas the Gods are subject to destruction at the end of the epoch.
Some people just don’t ever know that Gods aren’t everlasting whereas the Guru is. Shree Samarth
says that those who equate the Guru and the God should be considered dubious ones as they prefer
to cling to their illusions. The fact is we create God with our imagination and worship whereas the
Guru being the Parbrahma the Gods also can’t exactly know the abstract form of the Guru which
even the Vedas and Mother Shruti failed to describe. Shree Samarth thence dogmatically says that
the Guru is greater than the God the measure of which is beyond any proportion. There is nothing
beyond the Guru but there is Guru beyond everything created by Maya including the God. The one
who is blessed by the Guru is not subject to any other powers and these very blessings make him
imbibe the knowledge of the Parbrahma through which he gains the capacity to consider anything
else as a nonentity.
The disciple gets to know about the real self in reality and gets the
knowledge of the Atman which bares itself for him. With this knowledge he sees only the Atman
inside and outside him also. He finally becomes blissfully unaware of the visible created by the