Dr. Rahalkar's thoughts...

A study of
SRI DASBODH:-

There is a beautiful verse in the ‘Guru-Geeta’ which says,

“Brahmanandam Parama sukhadam kevalam jnyanamoorti
Dvandvateetam gagana-sadrusham tatvamasyadi lakshyam
Ekam Nityam vimalamachalam sarvadhee sakshibhootam
Bhavateetam Triguna-rahitam sadgurum tam namami //

The Sadguru is ever immersed in Brahmanandam, the Blissful State; He confers supreme joy and happiness; He is verily Jnyana personified; He transcends entire duality of happiness and sorrow. He is magnanimous and detached like the sky. He has already gained the experience of ‘Tat-Twam-Asi’ (You Are Verily ‘That’, namely Brahman). He is verily the integrated one, permanent, immaculate, sacred and stable. He dwells in every heart as a witness. He is beyond human imaginations. Moreover, He does not possess any of the three attributes, being attibuteless.
I bow down unto such Sadguru.

Sri Dasbodh is indeed a marvellous scripture, which highlights various aspects such as the means to discover divinity that fills the entire universe; exact means to bring those into actual practice; in addition, it emphasises that such practices should strengthen social structure rather than causing its disintegration. It also throws light on the aspect of one’s Upasana (spiritual practices), which ultimately helps improvement in social fabric. It points out the means to enlarge its extent from the individual on to the community. It also emphasises the extent of ‘Tyaga’ (renunciation), which should be principally internal (‘Antah-styaga’) and which should be utilised by wearing down one’s own body for the ultimate welfare of other beings. Moreover, it inspires both ‘Bodha’ and ‘Prabodha’, that is, learning a lesson or precept as well as the power to inculcate the same unto others, thus the art of making entire life-style an ideal one in all respects, the very picture of an enlightened being!

Indeed, the very ocean of grace in the form of Sri Samartha (Sri Ramdas Swami) surged up in the form of this great scripture, which became beneficial for peoples a million times! Even while one just listens to it a bit, one is inspired to gain Knowledge (Jnyana) immediately! More importantly, Sri Samartha actually dwells in this scripture. If ever one develops a yearning, an obsession for this scripture, one can indeed be blessed with the ‘Darshan’ of Sri Samartha Himself; such a blessed scripture is this, Sri Dasbodha!
One earns Grace from the Sadguru as a natural consequence and once one has obtained that Grace, no evil powers can ever accost the person. Moreover, by virtue of the power of Knowledge (Jnyana), he does not possess an iota of greed for wealth of all the three worlds!

Indeed, Lord Sri Rama (‘Dasharathee’) was Gracious enough unto His Devotees, because He made the words from Sri Samartha available to them out of His profound love unto them!

A LIFE-SKETCH OF SRI SAMARTHA:-

Sri Samartha was very well convinced that one cannot be powerful without practicing spirituality that is Upasana and Anushthana (rituals); moreover, one cannot help mitigate peoples woos and sorrows without becoming powerful oneself. He prayed unto Sri Rama that he was abandoning his kith and kin for the sake of Sri Rama Himself, and since there was none other than Sri Rama for him he ventured into practicing rigorous spiritual discipline and practices for over twelve years! Indeed, such intense practices would make any Rishis from the Krita-Yuga and Treta-Yuga feel ashamed!
Lord Sri Rama Manifested in Form right in front of him and Sri Samartha was naturally overwhelmed with fulfilment and joy. His human life had come to fruition and so nothing else was left to be accomplished.
The Lord had incarnated as Sri Samartha Himself for demonstrating something more special. Indeed, one is able to experience the futility and deceptivity of apparently visible nature while one is all alone in a contemplative state of mind. However, the pains and travails of ignorant peoples never appear coming to an end; the society continues to be in a state of distress.
Sri Samartha realised the plight and decided to make efforts to remove their suffering as a major portion of his ordained duty. Therefore, he made pilgrimages for twelve years in order to observe closely the life-style and status of the community.
He noticed extremes of misery and poverty; absence of even an iota of pride over self-respect; total disbelief over the idea of Self-rule; there was nobody as guardian for the society, leave alone a saviour. Therefore, it is small wonder that the heart of Sri Samartha literally melted in compassion!

Sri Samartha reached banks of the river Krishna at the end of his pilgrimages, as per directions from Sri Ramaraya. He prayed unto the Lord and earned His Blessings.
He declared that since he had received Blessings from Raghava (Sri Rama), he would liberate each and every soul and therefore he began his work in right earnest. He energised the entire nation with his inspiration.

To begin with, he organised festivals in order to extol Raghuveera (Sri Rama) and organised the entire nation by virtue of his spiritual prowess. He was convinced that in the ‘Kali-Yuga’ power of masses was of great importance (‘Sanghe shaktih kalau-yuge’). Entire society was overwhelmed because of the Upasana and his teachings and preaching.

Indeed, in spite of him being a Saint possessing desire less ness, a detached attitude and fondness for solitude, one must appreciate that he was indeed a great soul who yearned for incessant social service and stability of the entire nation, a ‘Mahatma’ at that.
Which other celebrity do we encounter, who would call upon the Lord and ask for ultimate welfare of the masses? He exhorts the Lord to demonstrate His Prowess for destroying the wicked. Moreover, there is no other ascetic or monk who prayed the Goddess Bhavani for the sake of Raja Shiva Chhatrapati, for his rapid progress.
Sri Samartha erected thousands of monasteries and each one of them reverberated the same message. He formed a battery of monks by teaching and preaching them. He created an independent sect and stabilised it through expositions of the stories of the Lord as well as by such means like ‘politics sustained through righteousness’.
He expounded five-fold attributes of the sect he had created:
1. Pure and holistic worship,
2. Untainted Knowledge (‘Vimala Jnyana’),
3. Detachment,
4. Preservation of Brahmins and
5. Holy path as per traditions of Sri Guru.
His Teachings in the sect comprised non-covetousness, absence of allurement and total detachment; only a life dedicated to benevolence!
He insisted that the monk must be altruistic, selfless; even if a house-holder. Indeed, Sri Samartha preached only the means that would make the entire social life full and complete in all respects.

He exhorts the monk to be Knowledgeable as well as dispassionate; he must be acquisitive for the masses; he should indulge in incessant and gentle solitude.
Indeed, it is surprising to note the utility of indulging in solitude for a person who is thirsty for the masses! However, one may explain it thus; one can imagine and give deeper thoughts making one’s intellect much more expansive, thus facilitating jobs on hand while working for the masses. In fact, the very core of His Teaching was that the one who indulges in practicing solitude is in a position to ‘know’ beforehand!

His doctrine was that unless spiritual knowledge permeates into one’s lifestyle, that knowledge cannot become all-expansive. Indeed, He certainly stressed the need of efforts; nevertheless, He never undermined the prowess of the Lord’s Grace. He firmly believed that for the one who makes efforts, the Lord is ever helpful.

His ruling was not to ask for anything from disciples, rather to keep praying unto the Lord; one should qualify through one’s own Upasana, thus enhancing devotion.

Indeed, His Teachings were all-encompassing that included Righteousness; Right Action, Right Conduct, Right type of Upasana and immaculate sacred means to pursue spiritual way of life, the ones that are extolled by all the saints and sages. However, in addition to those He highlighted the characteristics of fools and ignorant, the unfortunate and wretched, those possessing perverted knowledge, the ‘scholarly fools’ (‘Padhata-Moorkha’) in detail!
He did so in order to make one understand the things to be jettisoned; unless one understands the nature of a thing, how can one abandon it as being useless and harmful? Therefore, one should be aware of the bad traits too, in order to get rid of them.

Indeed, such an enlightened intellect and ardour beseems Sri Samartha alone! In spite of that, he was convinced that the Lord alone is the One who makes everything happen; therefore, even singing Glories of the Lord should not be accepted as something human; it is indeed baseless to say so! While everything seems ephemeral and transitory including the body and piles of principles and theorems, whatever else can ever be called as one’s own?

A Noble soul possessing gigantic intellect, Sri Samartha stills dwells at Sajjangarh in the form of vitality and inspiration, leaving behind an immense wealth of His Knowledge.
Indeed, it is impossible to understand the true import of His Teachings even after taking many many births of the One, who happens to remain the Guru for the entire nation indeed! He dedicated His entire life for the welfare of masses, without ever bothering for His own personal life and brought entire Maharashtra under the benign influence of happiness, freedom and ethical lifestyle.
He knew the transient nature and impermanence of everything visible; moreover, only Brahman possesses the form of Truth, Knowledge (Jnyana) and Bliss. Even though such hypothesis is eternally true, He made this ephemeral world know the same through His immaculate Teachings. He felt the need to amalgamate thoughts with deeds. He was convinced that society can be harnessed through religion and unless the society develops love for religion it cannot become stable and sustainable. Moreover, unless the society becomes stable enough it can not earn any form of health, be it physical, intellectual, emotional or spiritual.
Indeed, for earning spiritual knowledge one has to inculcate certain qualities and virtues and for those who do not possess those, they must earn them through efforts. The Atma cannot be known through sharp intellect or through narratives or expositions alone! It is indeed beyond for the one who does not possess perseverance, steadfastness and strength that is essential for acquisition of Knowledge.
Then, how is one to acquire that?
It can be earned through practicing Truth, through Penance, through exact Knowledge and continuous, perpetual Sadhana (spiritual practices)!

The Characteristics of a true Disciple are:-
1. Complete non-attachment to the visible world;
2. True magnanimity
3. Extreme humility
4. Selfless and sincere allegiance unto the Sadguru and
5. Continuous accompaniment of spiritual practices.
These five attributes are indeed ‘Pancha-Pranas’, the five Life-breaths!

Sri Samartha expounds Sadhana and shows the path:-
Spiritual practices, study and practice and the Sadguru; good disciple who enquires about correct practices (Shastras); noble thoughts and actions and following one’s ordained duties; being in good and noble company (Satsanga) and regulated life all the while. While one is able to acquire all these, it is only then that one acquires pure knowledge; or else, hypocrisy infiltrates the society forcibly!

Indeed, these eleven characteristics are the values for life and the very life-breath of Sri Dasbodha; naturally, one should harbour those all the while.

The Bibliography from Sri Samartha:-
Sri Samartha created abundant literature which includes the old Dasbodha comprising twenty-one ‘Samasa’ (chapters); the ‘Karunashtakas’; the ‘Sundar-kanda’ and Yuddha-kanda’ of Ramayana; ‘Abhangas’ like ‘Panchikarana’; twelve hymns with hundred stanzas each; the ‘Poorvarambha’; ‘Antarbhava’; ‘Atmaram’; ‘Chaturthamana’; ‘Panchamaana’; ‘Maanapanchaka’; ‘Janasvabhava Gosavi’; ‘Pancha Samasi’; ‘Sapta Samasi’; ‘Saguna Dhyana’; ‘Nirguna Dhyana’; ‘Junata Purusha’; ‘Shadripu Nirupana’; ‘Panchikarana Yoga’; ‘Manache Shloka’; ‘Srimad Dasbodha’; other sundry chapters; some lyrical letters etc are famous among his literature.

Indeed, Sri Samartha heavily stressed the value of ‘Viveka’ (discretion and prudence) in Dasbodha, the King amongst scriptures; however, he regarded ‘Efforts’ as God Itself!

Many thinkers and philosophers have tried to explain the reasons for Indian Society lagging behind; However, Sri Samartha attributes that to two reasons in particular. The first one is failure to think properly and the second one being lack of Effort! Indeed, indiscretion and laziness are the important causes of wretchedness, misfortune, decline and poverty; whereas, discretion (Viveka) and abundant efforts are the attributes for being perpetually fortunate, for prosperity and furtherance!
Sri Samartha is very much aware of the power and prowess of Literature. He insists that whoever studies Sri Dasbodha, his life would get rid of ignorance, sorrow and delusion; he shall gain detachment immediately with added discretion. The ‘bound’ (entangled) will become inquisitive; foolish will become watchful, wary; atheists will become theists and shall be liberated. The down-trodden will get rid of their shortcomings and shall become pure and holy. There will be loss of dangers involved with body-sense; dejection and gloom of worldly life will be destroyed. Decline shall be averted and the mind will get true rest resulting into immense satisfaction!



SRIRAM

“I bow down to Sadguru Ramdas Swami, who possesses complete detachment like the Sage Shuka Muni and the Yogeshwara who harbours Jnyana like that of the Sage Vasishtha and the One who is verily venerated as the great poet Valmiki”

“ JAY JAY RAGHUVEERA SAMARTHA”


Chapter One

Sri Samartha has followed the traditions of those authors during the medieval times who chronicled scriptures on Vedanta by praising Sri Ganesha, Sri Sharada, Sadguru and the Saints and invoking them. Simultaneously, He has extolled the Poets, the Audience and Assembly, Spirituality and human body and their relationship to human lifestyle as well as spiritual practices.
1). Prologue:- He begins by introducing the nature of the Scripture itself, namely its caption, the intention, subjects discussed, its outcome or fruition, corroborative evidence for various hypotheses postulated etc very clearly at the outset
2). Ganesha-stavan (Praise unto Sri Ganesha):- Literature from Saints envisages Ganesha as being Pure Universal Consciousness. It is also known as ‘Eeshvar’ (Almighty, Divinity). Human mind has the capacity to understand true import of things; that exactly is the abode of Ganesha, which pulls the man towards Jnyana. Sri Ganesha is embodiment of Jnyana itself; therefore, His Grace is vital to understand true meanings as well as destruction of Ajnyana or ignorance. The Saints are aware of that fact while they venerate Sri Ganesha.
Sri Ganesha is also ‘Vighnaharta’ (destroyer of obstacles or impediments), since He gets rid of obstacles that may arise while pursuing Jnyana-Sadhana.
The first six verses in this particular chapter describe the philosophical aspects of the form of Sri Ganesha, whereas the later part covers the popular mythological form, the ‘Saguna’ form.
3). Sharada-stavan (praise unto Sharada, the Goddess for Learning):-
The Saints possess an eternally awakened inspiration. Sri Samartha was a great Saint; therefore his inspiration was uninterrupted all the time. However, the moment he began to describe Sri Sharada his inspiration was inspired all the more and he could write twenty-five verses at a stretch, which were highly resplendent, solemnly philosophical and poetical.
That exposition demonstrates complete Knowledge of ‘Advaita-Vedanta’ (non-dual aspect of crux of the Vedas) at every step; moreover, it also depicts a beautiful radiant frill of Self-experience around every verse!
Indeed, it is very difficult to find such a comprehensive description of Sri Sharada anywhere else!
Whereas Sri Ganesha is Jnyana personified, Sri Sharada is the embodiment of Power. Just as pure consciousness permeates and envelops entire universe, likewise it is enveloped by a very powerful and strong energy.
Probably the Omkara or the ‘Sat-chid-ananda-swaroopa’ Eeshvar or Almighty becomes Universal Consciousness on the one hand and Universal Power or Energy on the other.
In fact, pairs such as Eeshvar and Maya, Shiva and Shakti, Ganesha and Sharada possess the same meaning. One should recognise the capacity to understand the ‘meaning’ as the seat or abode of Sri Ganesha, whereas the power or strength that gives form of words to the understood meaning as the abode of Sri Sharada!
A thought which appears in human mind manifests itself in the form of words and later results into action. Therefore, every accomplishment that becomes evident in this world is a fruition of the power of Sri Sharada.
Indeed, the eternally powerful Sharada creates innumerable universes and destroys them too; that is her sport! She inspires and invigorates every action of entire beings. She makes the thinker contemplate deep and detach himself completely from the transient and ephemeral; that is her Grace indeed!
Being the consort, the better-half of Eeshvara the ever-blissful One, she remains in ‘Turiya’ (the fourth state of Consciousness) state for ever; ever remaining as eternal inspiration personified!

Indeed, it is highly essential to nurture her grace and pleasure for remaining steadfast in ‘Swa-Swaroopa’. The Yogies receive strength from her to pursue Dhyana (meditation), the Sadhakas to pursue Sadhana incessantly and for the Siddhas (enlightened ones) to maintain Samadhi (equipoise) perpetually.
Indeed, the very source of entire beauty, glory and splendour Sri Sharada is extremely helpful to the Sadhaka in his spiritual life.

Once the Sadhaka becomes aware of her prowess, his sense of ‘doer-ship’ wanes and he starts reaching nearer his true form (‘Swaroopa’).

4. Sadguru-stavan: - Sri Samartha describes complete picture of Eeshvar, His Form as Jnyana, that is Sri Ganesha; He also narrates the volatile nature of Eeshvar, the Form of His Power as Sri Sharada.
Now, Sri Samartha extols the Sadguru. It is indeed true that Divinity pervades entire Universe which is otherwise bound by limitations of time and space; however, Divinity does not come to an end at that. If Divinity were to be finished due to this universe, It cannot remain endless. It persists even after pervading beings and the universe, although no one knows the extent of It persisting. Such an endless and inconceivable form of Divinity is the Sadguru of the Saints!
Man does not know the nature of divinity (‘Paramatma’); however, he does not rest content without trying to describe Him! Human brain tries to embrace that endless divinity by taking recourse to comparison with huge objects visible in the universe such as the Sun, ocean, sky and the earth. However, that struggle falls short! Naturally, on being defeated in those attempts he has to take a halt by declaring, “Its true description is that It is indescribable!”
Sri Samartha has explained the same principle beautifully in this chapter.

6. Santa-stavan (Praise of Saints):- In a predominantly scientific civilisation, the scholar or scientist who makes the society aware of the visible world is regarded as a role model. Likewise, in a predominantly Spiritual field the Saint or the Enlightened being who imparts Knowledge of the ‘unseen’, the Form of the Self (‘Atma-Swaroopa’) is regarded as an ideal one of the society. An ordinary being leads his life with a conviction of his body being himself. The extent of his experience is limited to only the grossly visible; he is selfish and runs after appeasing sensual pleasures. On the other hand, the Enlightened One is convinced of his being the Atma and so leads his life accordingly. The extent of his experience transcends barriers of time and space and becomes as vast as infinity. Therefore, he is called a ‘Mahatma’. Such a Mahatma is extremely selfless, since he has burnt off his entire ego in the fires of Jnyana! Having eradicated desires and passions, he is fully contented. His level of contentment remains steady under every circumstance. He is benevolent without reason being the very embodiment of an auspicious, propitious and noble lifestyle. Indeed, it is a great fortune to meet a Saint and beget His Company. Truly, the only job for a Saint in this world is to liberally bestow capacity unto those, who happen to remain in His Company to experience that very subtle, invisible and permanent ‘thing’, the ‘Atma-Vastu’! Moreover, true Grace from Saints entails acquisition of skills to earn Self-realisation.

7. Praise unto the Audience:- Leaving aside an ordinary author, when a great author is actuated to write he has these four aspects clearly on his mind. What to say, whom to say, why to say and how to say. Therefore, in order to explain path of devotion and the fact that one attains the Divine through devotion for certain, Sri Samartha wrote the Scripture Dasbodh. Secondly, even ordinary men should also strive to earn Knowledge (Jnyana) by getting rid of ignorance (Ajnyana), thereby bringing in true contentment and repose in their lifestyles. That happens to be the most evident reason. However, “Dasbodh” literally means the Knowledge or Jnyana induced in the ‘Das’ (devotee)! The Lord Sri Ramchandra was the Sadguru for Sri Samartha; therefore, whatever Knowledge he received from Sri Ramchandra is indeed the Dasbodh! Later, under the express command of his Sadguru he chronicled the same for the sake of people at large, in the form of a Scripture. That happens to be the hidden reason for Dasbodh. Therefore, Dasbodh also means the ‘Bodha’ (moral, precept) expounded by the Das or Jnyana explained. Indeed, Sri Samartha brought out the Dasbodh for those who wish to be devotees of the Lord and earn Knowledge of the Self (Atma-Jnyana).

Truly speaking, Dasbodh has incarnated for the ignorant, the helpless and aggrieved worldly peoples. However, once a scripture is published, it becomes an open book for anyone to read. Sri Samartha was aware of the fact, that among the readers of his scripture there would be all types, the bound as well as the enlightened ones, from the ignorant to the learned, from the worldly up to saints and sages, from the knowledgeable (Jnyani) to the Yogi and from soldier to statesmen. Besides, since there was no thought of being a ‘teacher of the world’ he makes obeisance to the Reader regarding him as the very embodiment of Divinity.

Indeed, such humility beseems Sri Samartha, who shares the first rank among greatest souls!

A wrong impression is rife in our country that worldly matters and spirituality are antagonistic to each other. Sri Samartha does not subscribe to that notion. One repeatedly encounters a stand expounded in the Dasbodh, where spiritual idealism and practical realism go hand in hand. Therefore, his method of narration is straightforward, clear, simple and the one that stresses on discretion. One is really stunned to experience his independent intellect and a faithful conviction over his thinking process. In spite of two excellent spiritual texts in the form of Nath-Bhagavat and Jnyaneshwari already available for people, the Dasbodh earned equal share of popularity that persisted and here lies its unique peculiarity.

7. Praise unto the Poet: - Man is capable of attaining divinity directly. In order to reach that goal there is a need to kindle a force called ‘inspiration’, which is otherwise in a dormant state. That Inspiration is awake within the hearts of the Saints and Poets, which is why they are able to kindle dormant inspiration in other’s hearts. Therefore, after paying obeisance to the Saints and saintly audience, Sri Samartha proceeds to praise the Poets. The only distinction between the poet and the Saint is that, inspiration in Saints is ever awake; in fact, unless it stabilises firmly within his conscience, one cannot become a Saint! However, the inspiration within a poet is awake at times and dormant otherwise; bright on occasion, whereas dull otherwise. While awake, it rustles and becomes exuberant. Imagination as well as intelligence become extremely creative and manifests as excellent poetry, fervent speech or an entirely new type of Knowledge.
Indeed, the very core of spiritual practices is to awaken ‘inspiration’ in man. That inspiration blooms effortlessly in the company of Saints; that is the reason why good company is always extolled. Moreover, excellent poetry and literature re-condition one’s conscience and make way for the manifestation of Inspiration. From that angle too, poets and Saints possess a unique place in human lives. The poets involve themselves in great tasks, like putting forth ideals in front of the masses by creating virtually new forms of nature, albeit imaginative! They also foster eternal Values and bring hope and new vitality for those leading dejected and feeble lifestyles.
Worldly people suffer from monotony in life resulting into stagnation of his own intrinsic growth and development; during such times, poetry from Saints and poets kindle love and devotion unto the Lord, thus illumining their subtle powers.
Indeed, THAT is the upliftment, deliverance of the world!

8. Praise unto the Assembly:- It is indeed superfluous to highlight the importance of an Assembly in the lives of people in a civilised society. Education, Politics, Trade, Religion, Music, Drama, Sports etc are the areas where assembly plays a major role; however, it has a bigger role to play in Spirituality. An Assembly may be defined as a congregation of a limited number of people, who come together at a pre-determined place and time with a particular motive. Sri Samartha describes the spiritual congregations and about the audience therein. He reiterates that such assemblies comprise of individuals who love and adore the Lord; they are contemplative people and quite disciplined. They never lose patience while responding to the speaker. However, the foremost characteristic of such assembly is the holy and sacred atmosphere therein. That leads to everyone’s mindset ascending effortlessly on a higher plane of purity and sanctity. Another hallmark is that since the listener quickly gets attuned to the speaker; therefore, the listeners forget all body-sense thereby remaining immersed in the love of the Lord at least for a while. Yet another characteristic is that in a spiritual congregation faith and belief have upper hands than to logic and reasoning. In fact, the listener basically takes the position of being believer, while attending a spiritual assembly. Therefore, even when the speaker does not expound anything new and keeps repeating that which the listener is already aware, he listens attentively without getting fed up! And the fourth characteristic of these assemblies is that love, friendship, compassion, affection, forgiveness, co-operation, sympathy and such divine emotions are invoked therein wholeheartedly. Indeed, the audience is overwhelmed from such sacred and beneficial traits. Therefore, the emphasis of Sri Samartha to listen attentively during such assemblies is absolutely apt and correct.

9. Praise unto ‘Paramartha’ (Spirituality’):- Sri Samartha was indeed a spiritual person; he was enriched with spirituality. Truly, ‘Paramartha’ (Spirituality) was his very breath, which made him blessed and in turn he made others too blessed. He salutes that spirituality during this chapter.

Indeed, the Dasbodh truly begins from here onwards.

The Saints use a single word ‘Paramartha’ for the three-some ‘Brahma’, ‘Brahma-Jnyana’ and ‘Brahma-Sadhana’.
The word Paramartha is formed of two words, ‘Param’ and ‘Artha’. If one tries to understand their meanings, one can easily understand what Paramartha exactly means.

A). Param means ‘the best’ and Artha means that which is to be known! A being may be able to thrive without food and water for once but he cannot live even for a moment without ‘experience’. Indeed, his experience is invaded by innumerable things worth knowing. However, all of those are not of the same single qualification. To find the best among those amounts to ‘Paramartha’! The enlightened ones (Atma-jnyani) and Siddhas (Realised ones) have a unanimous and clear opinion that Brahma or Atma is The Best Thing to be ‘Known’!
B). Param means ultimate and Artha means the implied meaning, purport. A being knows, understands something; that means he understands its meaning. Entire human knowledge is indeed in the form of meaning. It revolves around the being and the world. Great poets, dramatists and scientists strive to understand the meaning of human life and the meaning of the visible world. They understand barely half of it. Only those Brahma-Jnyani beings who possess experience of the Self understand the full meaning. Therefore, the Knowledge possessed by the Saints is verily Paramartha!
C). Param means incomparable, unique, excellent and Artha means aim or goal. The value of an object or thing is commensurate with the extent to which that object or thing has meaning. The worldly things do not possess full meaning; therefore, those do not have full value. The Brahma-Vastu (Brahman) has complete meaning and therefore it is extremely valuable. A being naturally likes a valuable ‘thing’; it becomes his aim, an obsession to earn it! Therefore, earning the Brahma-Vastu is the best goal of a being and the Sadhana (spiritual practices) required to attain that is verily Paramartha!
D). Param means the final, eventual, ultimate and incomparable and Artha means the reason, motive, basis. The Universe that we experience is eventful, action-packed; an ocean of unending happenings. Human intellect is such that it does not rest content unless it unearths the root cause or basis of the event. Indeed, such attitudes towards search and research breed Religion, Logic and reasoning and Science. Man is not content on discovering reasons for a few events, since he cannot! He is obsessed with the thought of knowing the cause of everything that happens, that is, the very cause of the entire universe!
The Primordial Cause of the Universe is known as Divinity or Eeshvar and Paramartha or Spirituality is the search of Eeshvar or Divinity.
E). Param means principal, the best and Artha means riches, wealth or fruit. Man requires wealth for fulfilling his needs. However, needs remain unending even while one keeps fulfilling those. Therefore, man runs after amassing lots and lots of wealth that is what economics proclaims. A common man regards the King to be happy by virtue of immense wealth the king possesses. Nevertheless, the King is not satiated with the impermanent wealth in this world. On the contrary, the Saints who earn the permanent wealth in the form of Brahman are happy and contented; they do not value even monarchy against it!
Sri Samartha out of his own experience very emphatically states, “the spiritual being is indeed the Monarch and the one who lacks it is indeed a pauper”!
Therefore, a life spent proudly in the affluence of detachment and selfless ness, attains extreme satisfaction and bliss; and that exactly is ‘Paramartha’!
Any form of Knowledge (Jnyana) is powerful. Therefore, gaining Knowledge of the Divine, thereby annihilating entire unhappiness and sufferings from life is indeed the true characteristic of ‘Paramartha’!

10. Exposition of praise unto Body:- Human body and particularly the mind is capable of development beyond imagination. Human brain is indeed greatest in size and weight, besides being the best with regard to its design and structure. One finds enormous power packed in it. Moreover, one experiences the level of intelligence and imaginative faculties being of a very high calibre. Only humans are endowed with the intellectual ability to understand meanings from the knowable, to delve deeper into it, to recognise unity among diversity, to swoop from the limited, finite up to the infinite, to comprehend the laws of this vast universe etc. However, man possesses extra-ordinary power to transcend all these and experience for himself the Divinity in the form of Sat-Chit-Ananda that pervades within him as well as the entire universe. It is regarded as the highest goal for human life.
The Saints insist that everyone should use the body to achieve that very goal.
Sri Samartha has extolled the human body keeping in view that particular spiritual vision during this chapter.



Chapter 2.

1. Features of the Silly (blockhead, ignorant):-
The society has accepted presence of the silly in this world since long ago. Well, there is no human society that does not possess ignorant people. Indeed, many a great thinkers, philosophers and literary persons have described the characteristics of the ignorant. It is very difficult to define foolishness as well as fools, which can be generally acceptable. Therefore, the one who does not make use of opportunities for his own welfare even when those are present, may be regarded as a fool!
The only true goal of human existence is to attain Paramartha (Spirituality) or gaining Atma-Jnyana (Knowledge of the Self). It is only the human body, which is helpful in achieving that. These two basic facts have been covered during the first chapter. Paramartha or Atma-Jnyana and worldly life or ignorance is the two antagonistic features.

The Dasbodh has been written just to remove ignorance (Ajnyana); therefore, Sri Samartha began describing features of ignorance (Ajnyana) during the second chapter. Indeed, it is the behaviour of the foolish, the ignorant through which ignorance manifests itself! That is the reason why a detailed description of the behaviour of the blockheads, perverse learning (‘Kuvidya’), Rajo-Guna, Tamo-Guna and the ‘learned-fools’ (‘Padhata-Moorkha’) appears in the second chapter.
Worldly people lead their lives full of ‘body-sense’ (‘Deha-Buddhi’); that body-sense cannot disappear suddenly. It requires moral behaviour and practice of detachment (‘Vairagya’). Therefore, he proceeds to describe the features of virtuous learning (‘Sad-Vidya’), Satva-Guna (benign qualities) and the ‘detached’ (Virakta).
Only when one aspires to attain Self-Knowledge, enhances benign qualities and imbibes detached attitude will one’s spiritual pursuits move along smoothly; therefore, Sri Samartha lays down the very foundation for spiritual Sadhana during this second chapter.


1. Features of the ignorant (fools or silly blockheads):- According to Sri Samartha, the one who leads his life regarding worldly matters (‘Prapancha’) to be absolutely true, such an ignorant one is indeed a ‘fool’ or blockhead. Such a one is extremely selfish and so he considers the entire world to exist for his happiness alone. He never looks beyond the feelings of ‘me and mine’. Since he is obsessed with the idea of him being the body, he craves for bodily pleasures all the time. Being extremely passionate, there is no wonder that his heart and mind overflows with hatred and malice. He earns lots of wealth through dubious means, disregarding righteousness, ethics and justice, thus adopting despicable kinds. He is not ashamed of himself or society while passionately enjoying pleasures. He has no respect and veneration towards any of his parents, teachers and preceptors, master and the Lord either. Indeed, it looks as though he has forgotten God altogether! However, even if he happens to remember Him occasionally, he indulges in hurling abuses for worldly pleasures falling short!
Such a silly person having fickle mind does not treat even his loved ones affectionately; he wastes his time in inertia and slothfulness and is always troubled and anxious. At last, the blockhead envisaged by Sri Samartha is an extremely selfish, passionate, thoughtless, hedonistic, possessing dirty traits and lazy individual.


2. Sterling (Excellent) Qualities:-

While in ‘body-sense’ there is a feeling that “I am the Body”, the ‘Atma-Buddhi’ envisages “I am Atma alone!” The process through which body-sense disappears and Atma-Buddhi stabilises is indeed Paramartha. It is easy to consider body-sense in negation, whereas Atma-Buddhi becomes lucid in affirmation. It is indeed true that unless body-sense disappears, one cannot attain Paramartha; however, it is equally true that body-sense cannot disappear suddenly. It disappears progressively and in stages. During the process of abandoning body-sense, the first step is to restrain it voluntarily. One should understand various means through which body-sense manifests itself in human lives, in order to climb up that step.
That is the exact reason why Sri Samartha elaborated upon body-sense, indeed the blatant selfishness, while narrating characteristics of a blockhead.
Sri Samartha now proceeds to describe ‘excellent qualities’, keeping in view the fact that a worldly man can easily restrain body-sense if he behaves righteously, follows dictates of his ordained duties while nurturing relations. One should learn to avoid obvious tendencies of ‘body-sense’. Therefore, sterling qualities need to be explained in negation!


3. Evil characteristics:-

While beginning to narrate evil or despicable characteristics, Sri Samartha appears to use the fourth stanza of the sixteenth chapter in the Geeta. One finds the description of demonic traits therein. As per the Geeta there are people having two types of character in the world. Some possess divine attributes, while others the demonic or wicked ones. Those possessing divine attributes are worthy of emergent Atma-Buddhi, whereas the wicked and demonic ones are liable to consolidate their body-sense.
The evil characteristics explained by Sri Samartha in this chapter are indeed the progeny of demonic qualities, which tend to wreck human lives. They include both the destruction of the person as well as betrayal of society at large.
It is absolutely essential to avoid these traits, which bring meanness to man from every angle.

(Indeed, such traits do not beseem civilised men; if only one keeps that in mind, there is no more a need to describe or classify the same!)



4. Devotion Explained!

Sri Samartha has already explained during the chapter on ‘praise unto the body’ that human body and mind is endowed with tremendous power, which inhabits incognito. If we consider the way human life is spent in this world, it becomes clear that men lead their lives in an inferiority complex; they do not make special efforts to use their latent powers, thereby leading excellent lives. If ever that power is used, it is spent for selfish purposes with ulterior motives as described in wicked or evil characteristics.
The Saints become restless with thoughts for men who do not make use of opportunities that present themselves and something where they should not indulge in such base activities. One can experience that fervour of Sri Samartha in this particular chapter. It becomes apparent that he insists that man should pursue only that which is permanent in this world, that which is beneficial, the very best one and that which gives happiness to one and all.
Naturally, he considers seeking the Lord as the best and highest goal for man.


5. Hallmarks of Rajo-Guna (Benign Traits)
Whether he is an Incarnation like Sri Jnyaneshwar Maharaj or Sri Samartha, his bodily behaviour at last is as per his nature or disposition. Moreover, even if all men are similar as men, each one is different in his own right. Nevertheless, the visible nature is such that behind every special there is something common. Therefore, thinkers have been engaged since long to find out as to what is the common among divergence in men.
Whatever appears in form is created out of the three attributes (Tri-Gunas); that was postulated by the Sage Kapilacharya in India long ago. Vedanta philosophy accepted and endorsed that postulate. The Sage Kapil was of the view that since entire visible universe is weaved out of the three Gunas namely Satva, Raja and Tama; man must also possess those three attributes.
Satva-Guna envisages radiance, Jnyana (Knowledge), peace, contentment, selfless love etc. The Tamo-Guna possesses lethargy, slumber, sluggishness, inertia, temptations etc; whereas, desires, struggle, bother and tinkering, diligence and perseverance, fighting spirit etc go with the Rajo-Guna.
Every person is endowed with all the three attributes; however, one is always dominant over the other two. Depending upon the predominance of trait, a person is identified a Satva-Guni, Rajo-Guni or Tamo-Guni.
That all the Saints remain on the same position from Brahma-Jnyana or Atma-Jnyana point of view is entirely correct; however, these people who enjoy an equal proportion of Jnyana have transcended all the three Gunas or attributes. Nevertheless, while behaving in practice they appear variable as far as their temperament and behaviour is concerned. An ordinary being dwells within the domain of the three attributes and he must tread the path of spirituality through these attributes only. Therefore, Sri Samartha elaborated each of those three into two distinctions, namely ‘Shuddha’ (Pure) and ‘Shabala’ (? MIXED?).
As per Saints, pure attributes draw one towards spirituality whereas if it is Shabala, it pushes him towards the mundane world.
Sri Samartha explains those three attributes in details during the next three paragraphs.

6. Characteristics of Tamo-Guna (the indolent, lazy)

We find three categories of those qualifying their University Examinations, such as the First, Second and the Third. There is none beyond the third. In the same manner, Sri Samartha has imagined three types of humans, namely those possessing Satva-Guna, those with Rajo-Guna and those having Tamo-Guna.
There is no doubt that the one with Satva-Guna is indeed a human in the real sense of the term. There is no objection to call a Pure Rajo-Guni as Satva-Guni. Now, there are two more to be considered, the Shabala Rajo-Guni and Tamo-Guni ones. Among these two the Shabala Rajo-Guni is the ordinary worldly person who is deeply immersed in sensual pleasures. Although there is no place for spirituality in his lifestyle, he leads his life quite tastefully. His way of life includes eating, drinking, enjoying sensual pleasures, play games and sports, view and enacts dramas, indulge in vices, enjoy music and other arts, earn money and lead life lavishly. He is a flagrantly hedonistic (‘Bhogi’).
The last group consists of Tamo-Guni individuals. He possesses all the attributes of the Shabala-Rajo-Guni; moreover, there is extremism, crankiness and monstrosity super-added. For example, there are passions like Rajo-Guna but those are intense; there is selfishness, which is unlimited; attachment that is fictitious; rituals that are impetuous and penance, which is heinous. A Tamo-Guni is a difficult proposition to make friends; he has to be called human just out of helplessness!

7. Hallmarks of Satva-Guna: -
If one accepts the entire universe around us as composed of the three attributes, human life on earth must also be considered to be formed of the three Gunas. The three-some Satva, Raja and Tama are a form of power. Power as such is neither good nor bad. It is the use that one makes of her which results into a good or bad effect. The reason for distinguishing the three into pure and Shabala is that, a selfish life dominated by body-sense exhibits the Shabala form, whereas a selfless life influenced by Atma-Buddhi demonstrates its pure form.
For example, viewing or fighting war and killing is Tamo-Guna. Lord Sri Rama learnt art of warfare and fought battles enthusiastically; moreover, he killed Vali, Ravana and Tataka too. Similarly, Arjuna was reluctant to fight; however, Sri Krishna induced him to fight by relating the eighteen chapters Geeta. In spite of that, no one considers these two incarnations as Tamo-Guni. Both of them fought or killed purely as their duty. Hence, there is no doubt that both acts were completely Satvik.
Indeed, a life centred on the body or body-sense means worldly life and that encompassing Atma-Buddhi or God verily means spirituality. The worldly form the three attributes is Shabala, whereas spiritual form is the Pure one.
Both the forms can be compared thus: -
1. Worldly attributes- full of selfishness because of the feeling that the world exists for the person;
Spiritual attributes- selfless, because of the feeling that the person exists for the world.
2. Worldly attributes.- Consider the inert view to be everything, thus nurture pleasure-hunting traits.
Spiritual attributes: -Consider the subtle unseen as everything, thus nurturing renunciation.
3. Worldly attributes: - Action oriented and ‘workaholics’ under the influence of desires.
Spiritual attributes: - Desire less ness being the ideal, contemplative and with traits of renunciation.
4. Worldly- Inclined to gratify desires and passions, thereby pleasure-hunt for entire life, leading to development of science.
Spiritual- Inclination towards annihilation of desires and attaining bliss from the Lord for entire life, which leads to manifesting Atma-Jnyana (Knowledge of the Self).
5. Worldly- The present life is full of passions, anger, hatred, envy etc, leading to perpetual dis-satisfaction.
Spiritual- There is a pleasant sport of discretion between Atma and Anatma, leading to immense satisfaction to the mind forever.
6. Worldly- Rulers or those in power, wealthy, artistes, regal and pleasure-loving or hedonistic persons are the ideals and wish to be such.
Spiritual- Sages and Saints, great souls (Mahatma), Yogi, renunciates, Atma-Jnyani and loving devotees of the Lord are the ideals and wish to be such.
7. Worldly- Faulty vision because of constricted thinking; likely to indulge in slander, leading to opposition with many.
Spiritual- A broad outlook leads to love unto others; only virtues of others are discerned; their faults or shortcomings are neglected; therefore, there is friendship with many.
8. Worldly- Indifference towards pain and travails of ‘others’; on a lower level, they feel happy with ‘other’s problems; there is no inclination towards charity and philanthropy.
Spiritual- cannot withstand other’s problems; enthusiasm for philanthropy; become happy with other’s happiness.
9. Worldly- Feel happy during worldly happiness and sad during worldly sorrows; sensual pleasures, music, dance, drama, ‘Tamasha’ etc are the comforting pastimes.
Spiritual- Does not deter during ups and downs, joys and sorrows of worldly life; does not break down even with onslaught of calamities; singing glories of the Lord, stories of the Lord, discourses, festivals during anniversaries etc are the pastimes for solace and comfort!
10. Worldly attributes- Since the body itself is regarded as God, there is constant remembrance of the body and naturally forgetfulness for the Lord.
Spiritual attributes- Since the Lord is everything, there is uninterrupted remembrance of the Lord, naturally leading to forgetfulness of the body automatically!


While narrating the hallmarks of Satva-Guna, Sri Samartha has described in detail the Spiritual aspect of the Three Attributes during this chapter.
Indeed, Satva-Guna is the very beauty and grandeur of Spirituality, which imparts ultimate bliss through destruction of Ajnyana (ignorance).
Most important characteristics of Satva-Guna are Love unto the Lord, discretionary attitude and penchant for spirituality and liking for stories of the Lord!
Humans are generally fond of festivals. A devotee pursuing regular Upasana develops an additional affection unto the Lord during festivals. There are opportunities to serve many people; more opportunities to listen to enlightening discourses come his way; he enjoys company of Saints; therefore, a person endowed with Satva-Guna welcomes festivals.

In fact, forgetting one’s own self is in itself the sign of one’s Sadhana moving in the right direction! Remembrance of the Lord becomes more stable and sustained, sense of detachment and renunciation take firmer roots, there is increased disliking for sensual pleasures and the mind tends to turn away from the visible world.
Inspiration (Pratibha) is kindled in Satva-Guna and the intellect becomes full of illumination; peace, forgiveness and compassion become stable in one’s conscience. Passions and desires get subdued and cravings are restrained. In short, groundwork for revelation of the Self (Swaroopa-Sakshatkar) is completed.
Indeed, the ultimate benefits of Satva-Guna rest in the pursuance of Sadhana that result into acquisition of pure Knowledge of the Self (Atma-Jnyana). Such a Knowledgeable one is completely devoid of passions and desires, as well as free from ego. He is very compassionate. He is ever benevolent, being very humble towards all. Such a magnanimous Knowledgeable one (Jnyani) leads others on to the God-ward path, enduring their faults and shortcomings.
In general, the hallmarks of Satva-Guna are- to gulp down pain and sorrow, to bestow favour even on slanderers, to subdue senses, to have full faith over recitation of name (Namasmarana), to surrender unto Saints and earn their Grace, to educate people, to raise scriptures, unable to endure pain of others etc. In addition, the one which shows people the virtuous path, leads them on to devotion unto the Lord and imparts knowledge unto the ignorant is indeed the Satva-Guna!
Moreover, Satva-Guna is that, where there is earnest liking for the Lord and righteousness, where one’s conscience takes delight in the Lord and righteousness and where one is devoted to the Lord without nurturing any forms of desire.


8. Description of the Virtuous Knowledge (‘Sad-Vidya’)

As per Sri Samartha, there are three types of people in the society. One of them is the class of people with benign qualities (Satva-Guni). These are the people who follow whole-heartedly everything that are conducive to spirituality in human life.
Another class belongs to people who are pleasure-hunting (Rajo-Guni). Such people crave for everything that is congenial to physical pleasures. And the third class is that of the indolent, lazy ones (Tamo-Guni). Extremes of indiscretion in human life are their established nature. Such people with evil tendencies are extremely inferior, selfish and destructive for the society. On the contrary, people with Rajo-Guna are strongly selfish, who do not look beyond their own pleasures.
People with Satva-Guna possess very soft and delicate self-interest, who have begun to trudge the path of selfless ness!
All the three varieties of people need an ideal for their upliftment. The hallmarks of the Virtuous belong to such ideal persons. While one looks at those characteristics enumerated by Sri Samartha, one invariably and easily remembers the Lord Prabhu Ramchandra and His best disciple Sri Hanuman!
A society that begets even one such virtuous person is indeed blessed, since it becomes certain that its fortune has awakened! Moreover, experience suggests that the character of such a person keeps inspiring for many more generations to come!


9. Characteristics of Detachment.

There are two beautiful lines appearing in the ‘Manache Shloka’. “Ignorance (Avidya) is that which inspires imagination of passions; Su-Vidya is the one that inspires Brahman”. One encounters two forms of power in this world, ignorance (A-Vidya) and Knowledge (Vidya).
A-Vidya entangles us into this visible, inert, sensual and ephemeral world by nurturing the feeling of “I am the Body”; whereas, the feeling of “I am the Atma” is nurtured by Vidya or Sad-Vidya, which makes us realise that invisible, subtle, transcendent sensuality and permanent ‘Sacchidananda’ (truth-conscience-bliss).
A-Vidya means worldly life, whereas Vidya pertains to Spiritual life. The feeling ‘I am the body’ makes our mind to dwell into the mundane world, that is, entire visible things and bodily pleasures derived out of those. In order to pursue spirituality, the mind must come out of that feeling. For weakening affection towards the ‘visible’, one should either turn God ward or recognise futility of the ‘visible’. Love towards the Lord is the path of devotion; whereas, recognising futility of the ‘visible’ is the path of Jnyana!
Both of these paths make the mind get rid of the trap of ‘visible’. Such a state of mind is known as ‘Vairagya’ (detachment).
It is an inevitable rule that unless one becomes fully detached, spirituality cannot be accomplished. A person engrossed with ‘body-sense’ must become moral, to begin with; it leads to the habit of sense-control. That is the reason why Sri Samartha narrated the best characteristics and hallmarks of Satva-Guna at the outset.
It is desirable in spirituality that all these should lead into awakening of detachment; therefore, he now narrates signs of a person full of detachment.

The ‘detached’ person envisaged by Sri Samartha is a great Brahma-Jnyani, extremely desire less, extra-ordinarily peaceful and an intelligent organiser. He guards his leadership with great courage. He teaches spiritual way of life to the peoples and creates true discretion in them. He brings together people from all walks of society, high or low, superior or inferior, and leads them towards virtuous path. He can satisfy each of those.



10. The Learned Blockhead (‘Padhata-Moorkha’)

The conscience of men inhabits both, the Atma-Buddhi as well as Deha-Buddhi. Atma-Buddhi is impartial; therefore, it advocates whatever is true, good and beneficial. On the contrary, Deha-Buddhi is partial, so temporary truth, apparently good and pleasant for the body alone is advocated. The worldly possess a stronger Deha-Buddhi, whereas the Detached one has a powerful Atma-Buddhi.
Therefore, the worldly people face internal duality and antagonism in their lives. Such men are tempted to commit heinous actions, in spite of being aware of good and noble actions; knowing fully well a venerable action, he accepts the despicable. In spite of being aware of virtues he adopts vices; even while understanding value of righteousness, indulges in corruption. In addition, he deliberately abandons best of characteristics and harbours inferior ones. Sri Samartha describes such people as ‘Padhata-Moorkha’, the ‘learned blockheads’!
‘Padhata-Moorkha’ is one who explains very nicely about an unpleasant situation occurring with others; however, behaves quite to the contrary while such an incident occurs unto him, out of selfishness.
There is small wonder that such Padhata-Moorkha are in abundance in the field of the worldly, vast expanse of which is rampaged by selfishness!
Detachment, desirelessness and selflessness are the very life-breath of spirituality; however, when that field is invaded by hordes of Padhata-Moorkhas, health of the society suffers from big decay. Indeed, that is the greatest tragedy for spirituality in India!
The seriousness of that tragedy hurt Sri Samartha most as compared to others; therefore, he wrote one full chapter concerned with that.

A Padhata-Moorkha is one who calls himself wise but behaves otherwise! According to Sri Samartha, a Padhata-Moorkha is one who deliberately exhibits antagonism between thoughts and deeds, between knowledge and action or between goal and means, in spite of being well aware of those dichotomies.
He says that the one who forgets the Lord, being subservient to infatuation (passions), wealth, name-fame and eminence is a Padhata-Moorkha!
No doubt, forgetting the Lord is a sign of Padhata-Moorkha but the one who does not heed to anyone or anything, who speaks one thing and acts contrary to it and the one who does not care for his own welfare, should indeed be regarded as a greater Padhata-Moorkha!
Moreover, the one who cannot associate peoples (‘Loka-Sangraha’), who forgets the Sadguru, who misuses spirituality for his worldly life and ultimately lands into a state with neither proper worldly life or spirituality, is indeed a Padhata-Moorkha according to him.

He says, with the aim of inducing people to abandon vices he narrated a few of the signs of a Padhata-Moorkha; thinkers and philosophers may please fill up whatever shortcomings be therein. In fact, the one who thinks that he can attain joy and happiness from this mundane world is indeed greatest of fools, since there is no greater unhappiness in this world, the worldly unhappiness!