DASBODH
CHAPTER: 6; SUB- CHAPTER: 02
NARRATION ON ATTAINMENT OF BRAHMAN
SHRI RAM
Listen to the signs of the advice because of which, one attains the final liberation where one becomes united with God.
Here, various opinions and fruitless discussions on the subject, are of no use at all.
One should not call that advice which is devoid of the "Knowledge of Brahman" as important because it is like chaff, devoid of grain, which is not useful for eating.
It is like pounding the dried stems of various crop plants from which the crop has already been gathered. Or, like churning the buttermilk, from which butter has already been extracted, or by consuming the water in which grains have been washed.
It is like eating the skin of fruits, or trying to suck the juice from a juiceless residue, or like eating the hard shells of coconuts leaving aside the soft kernel.
Like this, without the "Knowledge of Brahman," many types of advice will only tire one. What sane person will leave aside that which is real, and take the unreal?
Now, the narration of "Brahman" which is attributeless, will commence. The listeners should make their innermost mind attentive and listen.
Understand that the entire universe is a composition of the five elements of "Manifestation," or "Prakriti." This is transient and does not last forever.
The attributeless "Brahman" is before the creation of the universe, at the beginning of and during the creation, and remains after the dissolution of the universe. "Brahman" alone is that which is permanent. Everything else, born out of the five elements of Prakriti is perishable.
When one looks closely at the elements, how can they be compared to God?
In the case of the Supreme Self, the creator of the world, how can one ever compare Him with the elements? His greatness cannot be understood even by Lord Brahma and the other Gods.
If one says that the Lord of the Universe (Jagadeesha) is like the five elements of nature, this only gives rise to blunder. The Great Ones having Self-Knowledge understand everything, and never make such a mistake.
The five elements of Manifestation, or Prakriti; earth, water, fire, air, and space, are pervaded inside and out by the creator of the world. Yet, the five elements are destructible whereas the Self is indestructible.
Understand all that has a name and a form to be delusion. One should go beyond name and form to understand the hidden truth.
Understand that it is the five elements and the three gunas combined which form the eight-fold Prakriti. The other name for Prakriti is the "Visible World" (manifestation).
The Vedas say that the visible world is destructible. The wise understand that only the attributeless Brahman is permanent and eternal.
It is That which cannot be cleaved by weapons, which cannot be burnt by fire, and That which when tried to be mixed with water, cannot be mixed.
It is That which does not get blown away by the wind, which does not fall from its position into manifestation, nor fade away. It is That which cannot be made, nor concealed. "That" is Parabrahman, the Supreme Reality.
It is That, which is colorless, and That which is different from all others, but is always present, at all times.
It cannot be seen, even in the midst of all that happens, yet it pervades everything. In a subtle form, it is crowded everywhere.
Our eyes have the habit of seeing only that which is visible. One should understand that the secret lies in what is hidden.
Understand that which is manifest, is unreal, and That which is hidden, is "Real." One begins to understand this through the teachings of the "True Guru" (Sadguru).
One should try to comprehend That which cannot be comprehended, and try to see That which cannot be seen. One should try to understand That which cannot be understood, on the strength of one's "power of discrimination."
One should make manifest, that which is hidden, even it if this is seemingly impossible to achieve. One should study That, which is difficult to comprehend, gradually pondering over it.
One should attain That which the Vedas, Lord Brahma the creator, and Shesha, the divine "Thousand-headed King of the Serpents*," all become completely tired trying to describe, That remarkable, Supreme Reality, Parabrahman.
* In Hindu mythology, the universe is said to reside on Shesha the thousand headed serpent. The word shesha means "remainder," or that which is "left over" after the world is discarded. Thus, the universe is supported by the remainder, or that which remains when the world is dissolved.
How can "Parabrahman" be attained? Now the easy way is told. One should attain the Supreme Reality, "Parabrahman", by listening to and reflecting on, spiritual discourses.
It is not earth, water, fire, nor wind. It is not like anything that can be expressed by any color. It is indescribable.
It is That, which is not manifest which should be called "God." Yet people of shallow nature worship God in many manifest forms. There are as many Gods as there are villages for the masses.
When a firm decision is made regarding the real "God," That attributeless God is actually experienced. We must search our own Self.
When one says, "This is my body," it means that the real "I" or "me" is separate from the body. When we understand that the mind is mine, it means that real "me" cannot be the mind.
When one contemplates on the body, one understands that it is, in its entirety, an expanse of the five elements of "Prakriti." On elimination of the elements by dissolution of one into the other, finally only the "Truth," the Self, remains.
There is no place that the "I" which is associated with the body can be found. Here, there is nothing which is required in order to see, and the elements are dispersed to their respective places.
The five elements are tied together in a bundle. One who takes up the thought to open the bundle by contemplating on it, finds that the bundle is no longer seen.
The body is a bundle of five elements. When one contemplates on this thought, one realizes that only the Self is eternal, and the false "I" associated with the body, is not there.
When there is no place at all, for the false "I" associated with the body, how can there be, and for whom will there be, birth and death. When one contemplates correctly, one finds that the Self is untouched by sin or by meritorious actions.
Sin and religious merit earned from virtuous actions, as well as tortures inflicted by Yama, the king of death, do not exist in the "Attributeless State." The real "I" is nothing but "Attributeless Being." Where then, is the place for birth and death.
The one who was bound because of attachment to the body, becomes free by prudent discrimination. Once one transcends the body, one attains liberation.
Life becomes worthwhile when one realizes that the "Attributeless Self" and the "I" are one. In order to get this experience, one must continuously contemplate and discriminate between the "Real" and the "unreal."
When one awakens, the dream disappears. Similarly when one views with clear discrimination, the visible world subsides. Continuous concentration on one's "True Nature" (Swaroopa), is salvation.
One should surrender oneself. With the aid of discrimination, one should not stay as a separate "I." This is called surrender of the false "I."
First, one should listen to discourses on the Self. Then, one should serve at the feet of the "True Guru" (Sadguru). By accepting the prasad (teachings) of the Sadguru, surrender of the false "I" takes place.
After surrender of the false "I" what remains is the pure Self, which is eternal. The inner understanding dawns that "I am the Self."
Because of the "Knowledge of Brahman," one becomes "Brahman." All the sorrows of worldly life disappear. Putting the body in the hands of destiny, one stays composed.
Because of this, which is called "Self-Knowledge," one gains contentment, and becomes one with "Parabrahman".
Now, whatever is going to happen, let it happen. And, whatever is going to go, let it go. The fear in the mind regarding birth and death should be removed.
When one escapes from the turbulence of worldly life, God and devotee are united. The "Supreme God" is recognized by the virtue of keeping the company of Saints.
This completes sub-chapter 2 of chapter 6 titled "Narration on Attainment of Brahman" of Dasbodh, a conversation between the Guru and disciple.
Shri Samartha Ramdas - From the upcoming English translation of Dasbodh
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