Chapter: 7, Sub-Chapter: 7

Establishment of Spiritual Practice

|| ShriRam ||

1. If we try to imagine a thing that is Reality, it cannot be done, as its nature is without

any imagination or concepts. There is no imagination in Parabrahman.

2. Even if one goes on trying to imagine it, it cannot be known in imagination. It

cannot be found in thoughts, and one only becomes confused by trying.

3. It is not something that is visible to the eyes or can become apparent to the mind.

How can That which cannot be seen, and does not appear to the mind, be

recognized?

4. If one tries to see it, it is formless and appears to be nothing to the mind. When

trying to imagine this nothingness, one feels filled with darkness.

5. In the imagination one feels that it is black. However, Brahman is neither black,

nor yellow, nor red, nor white, nor blue. It is colorless.

6. How does one recognize that which is without any color, has no appearance, and is

without form?

7. Not seeing it, how can it be recognized? How long should one try to see it? One

only becomes exhausted by such efforts.

8. Supreme Beingness is without attributes and beyond all attributes. It is invisible and

indescribable. It cannot be comprehended as it is beyond the capacity of thoughts.

9. How can one think about that which is beyond thoughts? How can one remember

that which is beyond description? How can one recognize that which has no

attributes?

10. How can one see that which cannot be seen with the eyes? How can one find that

which cannot be known to the mind? How is it possible to see that which has no

attributes?

11. How to be attached to that which is not attached to anything? How to reside in a

state which is supportless? How to speak of that which is wordless?

12. When trying to think about that which is not of thought, or imagine that which

cannot be imagined, or trying to meditate on non-duality, it is only duality that

arises from such efforts.

13. Yet, if one gives up the mediation, and breaks from the habit of giving continuous

thought to Reality, one falls into a state of great doubt.

14. However, if because one has the fear of falling into duality, one gives up all efforts

and does not pursue the realization of Reality, there will never be any satisfaction.

15. If one develops a habit, the habit becomes stronger. By developing the habit of

contemplation on Reality, and perseverance in giving thought as to what is eternal

and what is ephemeral, one gains satisfaction.

16. When thinking about Reality, duality arises, and by simply giving up thinking,

nothing is revealed. One only becomes ensnared in doubts about nothingness

without the proper use of the power of discrimination (viveka).

17. Therefore, one should properly utilize discrimination. With Self-Knowledge, one

should remain aloof from the worldly life (be in the water without getting wet), and

get rid of the sense of a separate "I," which is not so easily cast off.

18. Parabrahman, the Absolute Reality, is non–dual. When trying to imagine it, duality

arises. While trying to speak of it with examples of cause and effect, or by means of

using various similes or examples taken from the visible world, nothing applies.

19. Parabrahman is such that to remember it one forgets it, and by forgetting it, one

remembers. The understanding of it is such that it cannot be understood.

20. In not trying to meet it, you meet with it. If you try to meet it, the feeling of

separation arises. Like this is the wonderful silent story which cannot be described

in words.

21. It cannot be attained by trying to attain it, and in trying to go away from it, it does

not leave. Being connected with it, one can never break away from it.

22. It always is as it is. If we go to try to see it, it is as if it is not there. Without trying

to see it, it shines everywhere, as it is.

23. Where any means to try to achieve it is an impediment, and not to attempt any

means is its achievement, how can this be known and understood without actual

experience?

24. It is understood by not understanding. Saying that one has understood it shows

that it is not understood. Where there are no attitudes of mind, one becomes

settled as that which has no attitudes or modifications.

25. It cannot be held onto in meditation, and thought cannot think about it. The

Supreme Reality cannot be contained in the mind.

26. If we try to compare it to water, this simile is not fitting as it is pure and

motionless, and water is not. Even if the whole universe is drowned, it remains dry.

27. It is not like light, nor like darkness. How can it be described as being like

something?

28. Like this, Brahman is all-knowing light which is not visible anytime. In what way

can one's attention be fixed on it?

29. If one turns one's attention to it trying to see, one does not get the feeling of it and

the mind becomes lost in doubt.

30. When trying to see it, the Reality cannot be seen and is thought to be false, and one

has no place to go and rest. Thus, the individual is taken to be true, and believed to

be one's true nature.

31. If this false belief is said to be true, one would be saying that the Vedas and Shastras

(scriptures considered to be of divine origin) are false. The writing and teachings of

the sage Vyasa(1) and others are not wrong.

32. Therefore, one should not say that Reality is non-existent (because it cannot be

seen). Many with Self-Knowledge have given explanations that cannot be called

false.

33. Teachings of the "Knowledge of Non–Duality" have been given by Lord Shiva to

Parvati in the Guru Gita.

34. In the Avadhuta Gita composed by Dattatraya, the path of Knowledge (Jnana) is

given to Gorakshanath.

35. Lord Vishnu, becoming a Royal Swan (Raj Hansa), gave the teaching of Knowledge

to Brahma. That text is called the Hansa Gita which has been given by the "Lord of

the Universe" himself.

36. Brahma gave the sage Narada the teaching of Lord Krishna in four stanzas (the

Bhagavatam), which later was expanded very much by the sage Vyasa.

37. This sage Vasishtha gave his teaching to Lord Rama in the Yoga Vasishtha, and Lord

Krishna instructed Arjuna in Bhagavad Gita.

38. How many examples like this need to be given? Many sages have stated again and

again that this "Knowledge of Non–Duality" is true.

39. Therefore, based upon the strength of the statements of the knowledgeable, to say

that Self-Knowledge is false, is an indication of delusion. This cannot be

understood by those who are without this Knowledge.

40. Where the ability of Shesha to express Knowledge became exhausted, and the

Upanishads fell into a state of silence trying to describe that True Form which

knowledge cannot describe.

41. Even though one may not understand it by oneself, it should not be called false. To

understand, one should hold firmly to the teachings of a True Guru (Sadguru).

42. When the false has been taken to be true and the True taken to be false, the mind is

drowned in an ocean of doubts.

43. Mind has the habit of imagining, but whatever the mind imagines is not true.

However, as a result of pride in the imagination of the individual "I," doubt runs

down a path out of control.

44. Therefore, this path of doubt must be abandoned, and then one feels oneself

connected to the Supreme Self, Paramatman. The root of doubt is cut off by

keeping the company of saints and sages.

45. The sense of a separate "I" cannot be cut with weapons, and it cannot be broken. It

cannot be given up by doing anything.

46. With the pride in the sense of the individual "I" intact, one cannot understand

Reality. With the sense of "I" intact devotion is diminished, and the power of

detachment is weakened.

47. Because of pride, the family life is not successful and the spiritual life is lost.

Because of the pride in "I," everything including success, fame, and power are lost.

48. Because of this pride, friendship is broken, and affection disappears. Because of

this pride for "I," conceit swells within oneself.

49. Because of pride, doubt arises in the mind, disputes take place, and the sweet

feeling of unity is lost.

50. One's pride in "I" is not liked by anyone, how can it be liked by God? Only one

who gives up this pride of "me" and "mine" is truly content.

51. The listener asks, "How can one renounce this pride of 'me' and 'mine'? How can

one gain the experience of Brahman? How does one arrive at contentment?"

52. Give up the pride in the sense of "I" with understanding. By being Brahman,

experience it. By being free of all attachments, one arrives at contentment.

53. Over and above that, there is a contentment in which one knows to do spiritual

practices without any sense of an individual "I." Such a one is truly blessed with

contentment.

54. If one thinks "Now I have become Brahman, who is there to do any spiritual

practice?," and goes on conceptualizing like this in the mind, it only gives rise to

more concepts.

55. Concepts do not apply to Brahman, and if one has that concept, one remains with

that concept. One who can recognize this, and discard that concept after seeing it,

is the true sage.

56. Surely one must conceive of "That" which is without any concepts, however, one

should not conceive of any concept of oneself. Give up the sense of a separate "I"

in this way.

57. Be in this Knowledge of Brahman, but do not be anything. Only one who is alert

and content understands this.

58. Whatever one conceives of, one experiences accordingly. When conceiving of

"That" which is without any concepts, conceptualization itself vanishes.

59. To not move from the Knowledge of Brahman, spiritual practice (sadhana) is the

only remedy. In this way, one finds the solution to separateness.

60. When the king is seated on his throne, all the workings of his administration

function effortlessly. Similarly, when having gained the Knowledge of Brahman,

continue with spiritual practices effortlessly.

61. Spiritual practices are a task for the body. Since one's Self is never the body, being a

non-doer comes naturally.

62. One can only speak of giving up spiritual practice if one conceives of oneself as

being the body. Not being the body, where is the question of the body giving up

spiritual practices?

63. There is neither spiritual practices, nor is there a body. When one is only Brahman

without doubt, this is being bodiless (videha) while being in the body.

64. When having the Knowledge of Brahman without continued spiritual practice,

affection for the body and laziness develop in the name of the realization of

Brahman.

65. In the name of spirituality, self-interest is indulged in, in the name of meditation,

being asleep to Reality is promoted, in the name of liberation, there is behavior that

is full of vices and out of control indulgence.

66. In the name of explanation, criticism takes place, in the name of dialogue,

arguments occur, and by adding titles to one's name, pride is developed within

oneself.

67. Similarly, in the name of the Knowledge of Brahman, laziness enters within, and

one says that it is madness that one should do any spiritual practices.

68. Such a one says, "What should I do and where shall I go, and what should I take

and what should I leave? Everything is filled with my Self, just as the space is

everywhere." Using this statement as a support, one behaves as if he was hitting

himself with his own weapon.

69. In this way, the remedy becomes harmful, and by neglecting spiritual practices

one’s own best interest suffers. Giving up all spiritual practices, one becomes

bound in liberation.

70. Such a one is afraid that by doing spiritual practices, he will lose the status of

having become accomplished by his own hands. For this reason such a one does

not like to do any regular spiritual practices.

71. He is afraid that people will say that one doing spiritual practices is only an

aspirant, and he feels shameful about this. He does not know that even Brahma

and others do spiritual practices.

72. Now, let this talk about such ignorance come to an end. Knowledge follows the

practice of regular study. By studying, one can realize the primordial complete

Brahman.

73. The listener asks, "What must be studied? You must explain the spiritual practice

which results in the realization of one's Divine Nature."

74. The answer to this question is given for the listeners in the next sub-chapter where

the spiritual practice by which one realizes Supreme Truth is explained.

Thus in Shri Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 7 of Chapter 7,

named "Establishment of Spiritual Practice" is concluded.

1. Vyasa is the proper name of a saint and author, the supposed compiler of the Vedas and Puranas. Vyasa is considered to be

the founder of Vedanta philosophy