Chapter: 5
Subchapter: 6
Explanation on Pure Knowledge
ShriRam
1. Listen now to the signs of "Knowledge." Knowledge means Self-Knowledge. When Self sees only itself, this is called Knowledge (Jnana).
2. Primarily this is to know God. To reflect deeply upon the eternal and the ephemeral and to know one's "Self Nature" (Swaroopa) is called Knowledge
3. Where the visible creation ends, the five elements dissolve, and where the root of duality does not arise, is called Knowledge.
4. That which is not perceptible to the mind and intellect, what logical thinking cannot comprehend, and that which is said to be beyond the source of speech, is called Knowledge.
5. Where there is no awareness of the visible world, and where knowledge is ignorance, this is called the stainless pure "Knowledge of Reality."
6. What is called the fourth state (Turya, Consciousness, SatChitAnanda) is the witness of all, and is said to be Knowledge, but understand that this also falls short because this indicates a knowledge of objects (objective knowledge involves a subject/object duality).
7. Understand that knowledge of visible objects is called as the objective knowledge. Understand the pure untainted "Self Nature" is itself the "Knowledge of Reality."
8. Where there is originally no "all," how can there be any witness of all? Therefore the knowledge that is the Turya state should not be considered as "Pure Knowledge."
9. Knowledge (Jnana) means non-duality. The Turya state is in fact duality. "Pure Knowledge" is always quite different that this.
10. Listen to the indications of "Pure Knowledge." The listeners should understand that pure "Self Nature" is one's own Self, and is called the "Pure Knowledge of one's own Self Nature."
11. The teaching of the four "Great Statements" of the Vedas (the Mahavakyas; I am Brahman, The Self is Brahman, Thou Art That, Consciousness is Brahman) is good, but simply repeating these statements over and over is not advised. The purpose of these statements is that the aspirant should deeply think about their meaning.
12. The teaching of the four great statements is the essence of the Vedas, but deep thought must be given to their meaning. By merely repeating them the darkness of Illusion is not dispelled.
13. When contemplating the meaning of the four great statements, one understands that one is "That" oneself. Simply repeating the statements is useless effort.
14. Upon inquiry into the meaning of the great statements, the main attribute of this Knowledge is seen to be that the pure "Thing" which is being indicated is one's own Self.
15. To gain one's own Self by oneself, is Knowledge, which is extremely rare. It is that which "is" in the beginning, and at the end, by itself, in its own "Self Nature."
16. It is that from where everything appears, and to where everything disappears. When this Knowledge is gained, it removes the misconception of bondage.
17. By using minute observation and keen subtle thinking, one sees oneness, and many differing opinions become meaningless.
18. That which is the origin of this animate and inanimate universe is the pure, untainted "Self Nature." It is this alone that is called Knowledge, according to Vedanta.
19. On discovering our origin, ignorance disappears automatically. This is called the "Knowledge of Brahman" which bestows liberation.
20. When one knows oneself, one gains "Complete Knowledge" within. With this Knowledge, the concept of one's existence being limited disappears completely.
21. When one has the intention to find out "Who am I" one sees beyond the body. When one contemplates this regularly, "Self Nature" is confirmed.
22. In the past there were many great ones, who with Self-Knowledge truly crossed to the other shore of worldly life. Listen, and I will tell some of their names now.
23. Vyasa, Vasishtha, many great ascetics, Shuka, and Narada were all content with Knowledge. King Janaka and others were great "Knowledgeable Ones" (Jnanis) with this Self-Knowledge.
24. Vamadeva, Vaalmiki, Atri, Shaunaka, and others were accomplished with Self-Knowledge that is in accord with the Vedanta.
25. Sanaka and others, mainly Adinath, Meena, and ascetics like Goraksha and many more. There are too many to say all of their names.
26. There are many "accomplished ones" and ascetics with the "Great Experience." All have the inner feeling of happiness with which Lord Shiva is pleased and is always nodding in satisfaction.
27. That which is the essence of the Vedas and scriptures, the established conclusion of direct experience resulting from introspection and deep thought, is acquired according to one’s good fortune by sincere devotees.
28. That which is the Knowledge of sages, saints and virtuous people, the secret Knowledge of the past, future and present, I shall tell now.
29. That Knowledge which is not gained by going on pilgrimages, taking religious vows, or by giving of charity, or by undergoing many various austerities.
30. That which is the fruit of all spiritual practices is the pinnacle of Knowledge which alone completely cuts the root of doubt completely.
31. There are so many languages, and so many spiritual texts, of which the foremost is the Vedanta. Of all these, at the crux, is one real meaning.
32. That which is not given in the Puranas, and where the teachings of the Vedas became exhausted, now this very moment, I shall explain with the blessings of the Guru.
33. Not having seen the Sanskrit texts, nor having been introduced to the knowledge of Marathi texts, it is the understanding given by my Master, the Sadguru, that dwells in my heart.
34. Now, neither the Sanskrit texts, nor the Marathi texts are required. The understanding of my Master dwells in the heart.
35. Without studying the Vedas, or putting in any hard work, but by listening to the Sadguru, excellent understanding comes without effort.
36. Sanskrit texts are considered superior to Marathi texts, and of the Sanskrit texts, the Vedanta (the teachings of non-duality) is clearly the greatest.
37. There is not any texts that are superior to the Vedanta. There, the essence of the Vedas is revealed.
38. So let the Vedanta be understood like this. Of that Vedanta, the inner meaning is very deep, Listen now to that Supreme Truth.
39. Dear one, know that there is one statement of the Sadguru that is the deepest of deep statements. With that statement of the Sadguru there is definite contentment.
40. That statement of the Sadguru is itself the Vedanta. That statement of the Sadguru is itself the final doctrine. That statement of the Sadguru is itself the truth, and my true experience now.
41. The statement of my Master is very deep, and has given great contentment.
42. This is the secret of my life which I am going to tell to you now. If you give your complete attention to me at this very moment.
43. The disciple with an eager look on his face held firmly to the Sadguru’s feet (held to his every word) and asked to be taught. Then, the Sadguru started to speak.
44. "I am Brahman." That is the "Great Statement," the meaning of which is beyond logical understanding. I shall tell about this, where the identity of the Guru and the disciple is one.
45. Dear disciple, listen, and understand that the secret here is that you yourself are Brahman. Do not harbor any doubt or illusion about this matter.
46. Of the nine types of devotion, the most important is "Self-surrender." I will explain that fully to you now now.
47. At the dissolution of the universe, the five elements that have been created in order get dissolved one back into the other originated in order, and even the primordial female principle (Prakriti- inspiration of manifest creation) and the primordial male principle (Purusha - unmanifest formless existence) which are not two, also become only Brahman.
48. When visible objects disappear, in truth, oneself also does not remain. Only the one "True Thing" exists alone from the beginning.
49. There is no existence of creation. If we look with the eye of this oneness, where will we see a physical body and a universe? There is only oneness from the beginning (at the origin or root).
50. When the fire of Self-Knowledge reveals itself, the dirt of the visible world is burned up and disappears. In oneness, the illusion of separateness is destroyed before it begins.
51. By understanding what is unreal, one's experience changes. The visible world that appears to be existing, disappears, and "Self-surrender" happens effortlessly.
52. Understand like this. If there is oneness with the Guru, then what is there to worry about? Do not remain as a separate non-devotee.
53. Now, now in order to make this oneness very strong, one should adore the Sadguru. With the adoration of the Sadguru there is definitely contentment.
54. Dear disciple, Self-Knowledge is itself the attainment of contentment. With Self-Knowledge the bondage of the fear of worldly life is seen to be false at its root.
55. When one feels that "I am the body," it is if that person is committing suicide. With the pride of the body (bodily identification), one suffers from the sorrows of the birth and death cycle.
56. Your understanding should be that you are different from the four bodies (gross, subtle, casual, great-casual), and that you are different from the birth of the body and its actions. You are entirely different from all that has a visible appearance.
57. No one is in bondage, but due to the wrong assumption of body identification, people are therefore believing in Illusion.
58. The aspirant should take some time to go and sit alone and rest in one's "Self Nature." With that practice, one becomes firmly rooted in "Supreme Truth."
59. When there is continuous listening and reflection one can gain full contentment. Having complete "Knowledge of Brahman," detachment (vairagya) naturally fills one within.
60. Dear disciple, know that uncontrolled freedom and indulgence in the sensual pleasures will not make your longings and desires go away.
61. Only the one who is detached, and dispassionate throws away the objects of the world that are taken to be gems. Only he alone, can gain Complete Knowledge.
62. It is like the story of a king who gave away his kingdom for a gemstone and only got his kingdom back when he threw away the gem.
63. Dear disciple, be alert and listen to what I shall tell you now. That which one meditates upon is what one obtains.
64. Therefore give up ignorance, or wrong knowledge, so that wise knowledge can be adopted. With that, one realizes God and is respected in the world.
65. If one is suffering from high fever, one may experience hallucinations of things appearing in front of the eyes. By taking the right medicine, one feels happy and joyful.
66. In the same way, with the fever of ignorance, when the false appearances are seen by the eyes, the medicine of correct knowledge is to be taken. By taking that medicine, the Illusion does not exist at the root.
67. One who is terrified in a dream may cry out in fear, but when awakened, is returns back to his normal state which is free of that fear.
68. If what is false is conceived to be true, one feels sorrow because of that, but there is no such thing as the dissolution of the false, as it was never really existing.
69. The dream events are untrue to the one who is awake, but the one who is asleep feels totally affected by them. It is only when becoming awake that the fear is dispelled.
70. The sleep of ignorance fills one with darkness. For complete awakening, one should listen to, and reflect upon, what is heard.
71. Understand the sign of identifying one who has fully awakened. He is the one who is completely detached from the desire for sensual pleasures.
72. It should be understood that the one who does not have this detachment is still an aspirant. He should give up his pride in realization and continue with spiritual practice (sadhana).
73. One who is not inclined to do any spiritual practice is bound in an accomplished state. Compared to him, one who is a seeker desirous of liberation is better and more entitled to Self-Knowledge.
74. At this point, the disciple asked, "What are the signs of one who is bound, one who is a seeker, one show is an aspirant, and one who is accomplished? How can one understand and identify these?"
75. The answer to this will be given for the listeners in the next sub-chapter. The listeners should give their full attention to the narration that follows.
iti shree daasabodhe guru shishya sauvaade,
shuddhagnyaana nirupananaama samaasa shashtha
Thus in Shri Dasbodh, a dialogue between the Guru and disciple, Subchapter 6 of Chapter 5, named "Explanation of Pure Knowledge" ends.