Vous êtes sur la page 1sur 6


changeless like sky, space. It is formless without any modifications. That which has no end, is endless, everlasting, and always there. It is That which is non-eternal and eternal, all the time. Para rahman is indestructi le. !ike sky and space, It cannot e cut, nor roken. It is always as It is. There is no knowledge, nor ignorance, no remem rance, nor forgetfulness. It is uninterrupted, attri uteless and supportless. There is no moon, no sun, nor fire. "o darkness, nor light. It is the one nameless, attri uteless Brahman. #rom stillness of awareness arose Power, $haitanya. %ut of which arose the imagined alanced gunas, e&ual in their respective &ualities. !ike the clouds which appear in the sky, understand that the original illusion, 'oolamaya, is like that, It appears and disappears in no time. The attri uteless, modified with attri utes, ecame the !ord with si( attri utes, and came to e called half male and half female. The origin of the primordial power, )di-shakti, and the power of Shiva, Shivashakti, is the ultimate power, Sarva-shakti. #rom there many things were created. #rom there, later arose the pure illuminating principle, sattwa, along with ra*as and tamas &ualities, The mystery of this is called the great principle of the initiator of attri utes. )t the origin there is no manifestation, then how can there e male and female aspects+ If this is said, then one must e alert in the mind. ,hen comparing the universe with the su tle ody, or comparing the su tle with the gross from the down to the upside, the solution can e understood. If the seed is roken in the mind, the fruit is not seen. But if a seed grows and grows, afterwards many fruits come.

,hen fruit is cut open, the seed is seen, yet when seed is roken, the fruit is not there. Similar is the thought regarding the physical ody and the universe. 'an and woman oth are seen differently in the physical ody. This is well known. But when these distinctions are at the origin, how can they ecome seen+ 'any ideas are there in seed form. There is not anything that is not there. -et, it is in su tle form and therefore not seen so easily. The root of the gross, is desire. That desire initially cannot e seen. Because other than gross, there is not anything that can e seen. It is out of imagination, that the visi le world is created. The .edas and scriptures have declared therefore, That which cannot e seen, must not e considered false. )s from ehind a curtain, one y one comes the irth of everything. /ow can this thought e understood, as this mystery is the principle nature of the su tle. The life principle of all men and women is only one. -et, the nature of the physical odies is different. #or a wife, a wife is not re&uired, this distinction ecomes clearly seen. #rom the su tle is understood the seed of the universe. The wife0s mind is on the hus and and the hus and0s mind is on the wife. The nature of desire is like this is and should e seen from the root. Their desire is asically not different. The distinctions have appeared with the contact of odies. %nce there is dissociation from the ody, distinctions disappear. The cause of the seed for man and woman is in the unity of Shiva and Shakti., The relative differences ecomes evident, when one holds on to the ody as a means for understanding. There are many desires of love and affection. The nature of one is not known to the other. %nly with very minute o servations, can some insight e gained. The child is nurtured y the mother, whereas this is not done y the man. Thus attachment grows ecause of the female. The mother is not fed up, does not ecome disinterested, and does not have la1iness or ecome trou led. So much of affection cannot e found anywhere, other than in the mother. She knows many ways of affection to grow the child, and many ways of love to entangle him. She knows many ways of creating attachment with people in the family.

The man has confidence in the woman. The woman has satisfaction with the man. ,ith the desire for each other, they are tied together. 2od has made a ig rope with which he has tied all human eings. They remain entangled in a undle of greed and cannot find any understanding in it. !ike this men and women have a great attraction and liking for each other. This is evident and continuously going on, from the eginning. %ne should o serve this with discrimination. In the eginning, the su tle aspect was created. !ater on it was clearly seen. The work of creation goes on ecause of the two aspects, male and female. In the eginning were the male and the female aspects of reality, Shiva and Shakti. !ater on, they ecame as ride and ridegroom and the eighty four lacs categories of creation have ecome e(panded. /ere, the e(planation of male and female forms, Shiva and Shakti has een given. The listeners must ring this in mind and understand. ,ithout analysis, that which is e(plained is spoken in vain. Thus ends in Shri Dasbodh, the guru disciple dialogue the sub-chapter named 'Explanation of male and female aspect' .


SAMAS: 3 SUB- CHAPTER: 3 SHRAVANA-NIRUPANA EXPLANATION ON LISTENING ||Shriram|| ,ait, wait3 !isten, listen3 4o not leave this te(t in a hurry. ,hatever is told, listen carefully. )mong all listening, the &uintessence of listening lies in the e(planation of the knowledge of Self. By ecoming attuned with your innermost mind, look at what is contained in this te(t. By listening and reflecting with deep thought of self, persistent study will ring a out immediate reali1ation and li eration. That which is not immediate, will not e spoken a out. ,hile evaluating or weighing many gems and while putting high &uality gold in a mould, one has to e very alert. 5pon taking many coins, count and e(amine them. 5sing discrimination, speak with people, carefully and alertly. ,hen a hundred thousand pieces of grain is selected and cleaned it ecomes worthy for offering. %therwise it is improper and not cleaned, and is considered unaccepta le to 2od, and /e will not e pleased. ,hile making an important transaction alone in secrecy one has to e very attentive and alert. $ompared to these matters, millions of times more thought should e given to the spiritual te(ts containing the knowledge of the Self. There are many para les, episodes, stories, allads and many important iographies of incarnations of 2od. But among all of these, the deepest is the knowledge of the Self. %n hearing the stories of the past it is said that one ac&uires merit or piousness, ut that cannot e seen. The essence of the Self knowledge is not like that. ,hen the thought of Self e(perience is understood, imagination gets destroyed. 'any great persons have come and gone who have worked and lived only for the Self. ,ho is it that can speak of the greatness of the Self+ )ge after age, alone, that %ne runs thru all the three worlds. The discrimination of that Self must e definitely seen. 'any eings have come and gone. The way in which they ehaved, that can e descri ed as one desires.

,here the Self is not revealed, there everything ecomes useless. ,ithout the Self, like a helpless piece of wood, what is that consciousness+ There is no other knowledge like supreme self-knowledge in this world. The saintly persons alone understand this through discrimination. The earth, water and light elements are rightly included in the earth element. The inner Self is the seed principle that remains entirely different. %ne who can with discrimination go eyond the air element, can discover the Self very near. The air, the sky, the illusion of the gunas, the seed principles of the creator and creation, and the primordial illusion, 'oola-maya, are very su tle in form. To get the e(perience and to know them is very difficult. In this commotion of the goddess maya, illusion, one who apply his mind in the su tle form, can ecome reali1ed, and put an end to a dou ting disposition. The primordial illusion, 'oola-maya, is the fourth ody. %ne must ecome disem odied. The %ne who goes eyond the ody consciousness and remains there, is truly lessed. /e is the accomplished %ne. Those who y deep thought elevate themselves, they alone get lifted into the spiritual world. )ll others, ecause of the knowledge of the material o *ects have their downfall. % *ects look attractive, ut in no time, they get destroyed and lost. People themselves ecome lost in this world as well as the spiritual world ecause of this. #or this reason give up the knowledge of the material world, and imagination of many o *ects and go in search of the flawless 6eality. 2reater than the knowledge of -oga is the knowledge of the su tle. But greater than that is the knowledge of the Self, which must e studied. )t the end of the root of the primordial illusion, there arises resolution of 2od. ,ith the help of worship, one must hold there and em race. Then eyond that, know the spotless Brahman, which is attri utless, pure, and changeless. Its sign is like the sky. #rom here till the end, penetrating all the eings7 adhering to all the o *ects, it is there occupying everything. "othing is superior like it. It is more su tle than the su tlest. ,ith the annihilation of the thoughts of the su tle and gross, one comes to understand.

%r even if the su tle and gross are still e(istent in thought, with discerning discrimination, if we go to see that which is the permanent principle, we egin to understand. 4oing all of this analysis a out the supreme principle, and then making careful decision a out the eternal and ephemeral, one can leave the te(t with pleasure. Thus in dasabodh, the guru disciple dialogue the sub-chapter named 'Explanation on listening' ends. 8ai 8ai 6aguveer Samartha