Dasbodh - International Edition: Spiritual Instruction for the Servant

By Saint Shri Samartha Ramdas

Dasbodh is spiritual instruction to a servant presented in the form of a discussion between a Master and listeners. Dasbodh is unique among spiritual texts as it not only gives spiritual instruction and expositions on a broad range of principles of Advaita Vedanta, it also provides guidance on how to succeed and excel in society, business, polit

• Language: English
• Publisher: Sadguru Publishing
• Release date: May 24, 2024
• ISBN: 9798869393272

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Dasbodh

Spiritual Instruction for the Servant

Spiritual Discourses Between

a Master and Listeners

by

Saint Shri Samartha Ramdas

Translation by

Mrs. Shilpa Joshi and Dr. Shrikrishna Karve

Edited by David Moe

Copyright Page

© 2023 Sadguru Publishing

2023, First International eBook Edition

No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical for commercial usage without written permission from Sadguru Publishing

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Cover Art:

Original portrait of Shri Samartha Ramdas by David Joaquin

A Sadguru Publishing Publication

Introduction to Dasbodh

India is a land rich in spiritual and cultural heritage that has brought forth many saints and sages into this world. Many of them have left behind a legacy of spiritual literature that has been a great gift to mankind. In particular, the region that is now known as Maharashtra state has been the homeland to many of these great saints. The Jnaneshwari of Saint Jnaneshwar, the Tukaramachi Gatha of Saint Tukaram, the Ekanathi Bhagwat of Saint Eknath, and Dasbodh of Saint Samartha Ramdas are considered by many to be the Marathi equivalent of four Vedas that expound upon spiritual knowledge and the path of devotion. Samartha Ramdas is one of the most highly revered saints of Maharashtra who has a vast amount of literature to his credit. Dasbodh is regarded as the crown jewel of the writings attributed to Shri Samartha Ramdas.

This greatly treasured classic text has now become available in English to non-Marathi speaking spiritual seekers and aspirants so that they may be benefited by the comprehensive exposition of instruction given by Shri Samartha Ramdas on how to succeed and excel in both worldly life and spiritual life. According to historical accounts, the content of this book was originally dictated by Samartha Ramdas to his disciple Shri Kalyan Swami. Afterwards, copies of the text were distributed to various monasteries founded by Samartha Ramdas where they were further prepared and then recorded for the masses by some of his main disciples.

Dasbodh is a large volume that is comprised of two hundred chapters which are divided into twenty main chapters called Dashaka, each consisting of ten sub-chapters called Samasa. Each of the sub-chapters has a varying number of stanzas that were composed in a meter form called Ovi. The original Marathi text was written in a poetic style that was not only spoken, but was usually sung. Even in this modern age, in many towns and villages in Maharashtra state in India, Dasbodh is still widely being sung on a daily basis. It is now even possible to find recordings on the internet of Dasbodh being sung in Marathi. Dasbodh is an original text in the sense that it is not a commentary on any Sanskrit books that were written prior to it. Although it is supported by the authority of many scriptures, it is mainly the voice of direct experience.

The book is written in the style of questions and answers between a Master and listeners, among whom were several knowledgeable disciples that were familiar with the finer subtle aspects of Advaita Vedanta teachings. This English translation is presented in a free prose style. It is simply not possible to capture the poetic style, or meter and rhyme of the original Marathi text in a modern-day English translation. However, great efforts have been made to ensure that the correct meaning that Samartha Ramdas intended to convey is accurately being presented to you the reader. It is also not possible to give an exact translation from the original text, as it was written in what is now called Old Marathi, which is not spoken anymore, however there are many modern Marathi language editions available, so every attempt has been made to keep as close as possible to the original wording that appears in those Marathi texts.

Three English translations of Dasbodh have been used as reference when editing this book. Two word-for-word translations containing the Marathi transliterations where specifically commissioned for this book, and a third translation, which was published shortly after those two translations were completed in 2004, was also used. The two word-for-word translations were done between the years 2002 and 2004 by Dr. Shrikrishna Karve and Mrs. Shilpa Joshi. The third translation that was used, which does not include the word-for-word Marathi transliteration, was done by the venerable Shri Diwakar Ghaisas who has also done many other English to Marathi, and Marathi to English translation projects on Advaita Vedanta and other spiritual topics. Because of his expertise and knowledge of the subject matter, the translation of Shri Ghaisas has been particularly helpful in making determinations of the meaning that Samartha Ramdas was intending when the two word-for-word translations were not in agreement. Not being a native speaker of the Marathi language myself, I am very grateful that his translation was available to provide a degree of certain clarity that may have been lacking otherwise.

If the readers or any scholars find some error in the text (and surely there will be some in this edition), know that mistake to be mine only. Additionally, the readers are asked not to harbor any negative thought towards Dasbodh or Samartha Ramdas because of any perceived shortcomings. I welcome any knowledgeable people to present any perceived errors in this text for consideration for correction in a future edition of this book. As for commentary, it is often seen that spiritual texts such as this are filled with commentary about each and every line or stanza, but you will not find any such heavy commentary in this book. I feel that the words of Samartha Ramdas stand clear on their own, and for the most part do not need much additional commentary.

Dasbodh presents teachings about many subjects in a methodical and orderly manner. The reader is strongly encouraged to read the text completely from beginning to end at least once, as this is how it is intended to be read or heard. Many of the more subtle points and principles presented in the text build upon points that have been explained previously. By skipping around the text, some benefit will surely be gained, but without having an understanding of points that have been made previously, some confusion will naturally occur in the reader's mind. To this day, Dasbodh is read from beginning to end in many households and monasteries across India and then it is reopened to be reread and studied from the beginning again. In this way, its pages always remain open to provide lessons in daily life.

The editing style of this book has been tailored for the minds of western readers who may not be familiar with Sanskrit or Marathi terms. The intention behind the style of editing that has been used is to help ensure that any serious aspirant, regardless of their background, may be able to understand without having any familiarity with Indian terms and phrases. This has been a challenging task because many of the words used in the text simply have no English equivalent. For the benefit of aspirants who wish to study a bit more in-depth, some Sanskrit and Marathi words have been included, mostly in-line, in parentheses, following the English word. This style has been adopted in order to minimize the use of footnotes, so as not to distract the reader's attention away from the points being made. As this book is an English translation, for the most part, the English words appear in the sentences and the Indian words are in parenthesis, rather than the other way around. The intent behind this is to try as much as possible not to confuse the minds of English speaking readers with foreign words. However, it should be said that if the reader can become comfortable with the foreign words, it will surely be an aid to a more subtle understanding. If there are many requests, a word-for-word transliterated version of the text may be made available for the student who is familiar with Marathi or Sanskrit and wishes to try to gain a deeper understanding through the Indian words. Because of the size of Dasbodh, it is not really practical to offer a word-for-word transliteration here in this book. Any such work would certainly need to be broken up into three or four large volumes, possibly in a workbook format.

Dasbodh is a compilation of various discourses and dialogues that took place on different occasions over a number of years from 1659 to 1681 A.D. during the latter part of the lifetime of Samartha Ramdas. Samartha Ramdas was an active political and spiritual leader who was a key figure in the religious revival movement that was occurring during a time in Maharashtran history when Mogul rulers were ruling in the region. Samartha was the guru and an advisor to the great king Shivaji who was fighting the Moguls on many fronts and who was working to establish a Hindu kingdom, a campaign which finally became successful in 1674. Those were very tumultuous and chaotic times. The Hindu religion was in a terrible state of decline as a result of political pressures and ongoing wars with the ruling Moguls. The Moguls were Muslim rulers in India from the sixteenth to eighteenth centuries. In the times of Mogul rule, Hindu villages were attacked and burned, many native people were forced to flee from their homes or become enslaved, and there was a general decline in social and moral values. This was at a time when Europeans were just beginning to explore the coastal regions of India, so in the west, we are still largely unaware of the history of extreme chaos and calamity that was going on in India during that time. However, there are many detailed historical accounts of the dozens of fierce and bloody battles and attacks of epic proportions that were going on throughout the land during Samartha's lifetime.

Samartha Ramdas has many literary works attributed to him, of which, Dasbodh and Manache Shlok are the two most well-known. Millions of devotees in India continue to study and benefit from these texts even in modern times. Manache Shlok, which is a conversation with the mind that is meant for spiritual aspirants, is still very popular in India today, where its 205 verses are often studied in schools and learned by heart by teenagers. It has also been heavily commented upon by various scholars over the past several centuries. Dasbodh is also very highly revered and commonly studied, even in many business and management courses. The sound principles contained within its pages help people from all walks of life to be successful not only in spiritual practice, but in business, politics, society, and family life as well.

Samartha Ramdas is considered to be somewhat unique when compared to other previous or contemporary Maharashtran saints such as Jnanadev, Eknath, and Tukaram, in that their teachings for the most part focused exclusively on the topics Vedanta, devotion, mysticism, and spiritual practice. The teachings of Samartha Ramdas not only includes these topics, but in them, we also find messages of the importance of the wise use of positive effort, discrimination, determination, and practical shrewdness in daily life and politics. Samartha is recognized as having been a great leader and an advocate for sociopolitical and religious reforms, regeneration, and reorganization. He is well-known for promoting the ideal of establishing and maintaining a harmonious, happy, and morally healthy society supported by a solid foundation of deep spirituality.

At this point, a few words expressing gratitude are warranted. First and foremost, it must be said that inexpressible gratitude is felt for my spiritual master, Shri Ranjit Maharaj, who was the main inspiration behind the undertaking of translating this book into English. By drawing upon his teaching and power the project has finally been brought to completion. The understanding that He, along with Shri Siddharameshwar Maharaj and Samartha Ramdas have given, has ensured that a clear presentation of Samartha's teachings has become available in the English language. Dasbodh is one of the main spiritual texts that is held in the highest regard by the masters of this lineage (sampradaya) including the well-known master Shri Nisargadatta Maharaj. By the grace of a long succession of realized masters, especially Shri Bhauseheb Maharaj, who founded the Inchgiri Sampradaya, this text is now becoming available outside of Maharashtra State in India.

On a relative level, there are a few key people without whose support this project certainly would not have been completed. My eternal gratitude goes out to Nalin Shah, Robert Wolff, Mani Billimoria, Martin Vietnieks, Antonella Lasta, and my parents Mary Moe and Peter Moe, I bow deeply in gratitude to you for the encouragement and support that you provided in times of need which resulted in the successful completion of this book. There were several occasions when this project seemed in danger of not getting finished, and because of your encouragement and support, this great King of Spiritual Books has been published in English. Thank You!

A few additional words should be said about this book. Some readers may feel the inclination to dismiss this text as merely being a book of do's and don'ts, or of should's and should not's. In addition to being a sublime treatise of spiritual instruction, this text also provides practical instruction for those who wish to live a life of service and excellence. Thus, out of necessity, some of the phrasing in the text is presented in terms of do's and don'ts so that the reader may be able to recognize the best qualities and attributes of a human being as well as undesirable qualities and attributes. Please do not simply dismiss the contents of this text based upon this. Additionally, the reader is advised to keep in mind that the instruction contained in the text is broad in scope, and that many different types of people from many different walks of life are being addressed. Some sections of the text are specifically intended for spiritual leaders or wandering monks, while other sections are meant for householders and business people. Without keeping in mind the diverse audience and specific listeners that are being addressed, there is bound to be confusion in the mind of the reader. The instruction to a monk is not meant for the householder. Lastly, the reader is asked to keep in mind that the original Marathi text is usually sung, so there is often quite a bit of repetition at the end of many stanzas. Great efforts have been made to make the presentation of this text as pleasing to the mind of western readers as can be hoped for without sounding too repetitive, while at the same time not deviating too much from the original Marathi wording. Within the pages of Dasbodh Samartha Ramdas himself cautions the reader not to dismiss this text without having read it in its entirety. I ask the same. I also ask the reader to please forgive any spelling, grammatical, punctuation, or any other errors appearing in this edition of Dasbodh.

David Moe / May, 2023

Editor and Publisher

A Short Biographical Sketch of Shri Samartha Ramdas (1608-1681)

For the benefit of the readers, a short biography of Samartha Ramdas is being provided so that you may have some knowledge of the life of this extraordinary saint of the seventeenth century. This is by no means a complete biography of his life and many great accomplishments. There is not a great deal of information about him available that has been written in English at this time, and there a many conflicting accounts of the details of his life and exact dates of when various events occurred. Thus, what is presented here is a general overview of his life and events that are generally agreed upon by most sources and various biographers. In doing the research for this biography many stories and events relating to the life of Samartha were found, but the accuracy of those statements could not be verified, so they have not been included. Much of what is presented here has been adopted from the life-sketch of Samartha Ramdas that is found in the book Dasboadh translated by Shri Diwakar Ghaisas. Many thanks are offered to him for his work on Dasboadh and his lifetime of selfless service.

Early Life

Samartha Ramdas was born in a small village called Jaamb, in the Aurangabad district of Maharashtra in the year 1608 A.D., on the auspicious day of Ram Navami, a day that is celebrated as the birthday of Lord Rama (an incarnation of Vishnu, much like Christ). His family belonged to a brahmin community in Jaamb that had a long history of worshipping Lord Rama and the Sun for over ten generations. It was the long held tradition of his family to celebrate the birth anniversary of Lord Rama, and it so happened that this was also the day that Samartha was born. He was given the name Narayana which is a name of Vishnu.

The childhood of Narayana is said to be filled with many extraordinary and wondrous happenings. Narayana had an older brother named Gangadhar, who by all accounts was a peaceful and obedient son, while Narayana was a strong mischievous boy who was very inquisitive and adventurous. There are many stories of him playing rough games, swimming, and roaming around deep in jungles. At the age of five, he was taught various Sanskrit prayers from the Vedas, as well as given other spiritual teachings. Narayana's father was an authority on spiritual teachings and it is said that when his older brother Gangadhar was given initiation on the spiritual path, Narayana also asked for initiation at that time, but was refused. Being disappointed, he began to become more introspective and often retreated to the jungle to meditate for hours at a time.

There are many stories telling about how that from a young age, Narayana was concerned about the general well-being and spiritual welfare of the people of the world. Probably the most well-known story about his early life is about how when Narayana was twelve years old, his mother insisted that he should get married. Narayana refused, but his mother was determined in her insistence, and eventually he consented to be married. However, when standing upon the wedding platform, towards the end of the marriage ceremony, he heard the word from the priest Savadhan which means Be alert! and he immediately ran away from the wedding and left his home village.

At the young age of twelve, when he left Jaamb, he went to the town of Nasik which is located on the banks of the Godawari river. He stayed alone there at a quiet place called Takli where he began doing intense spiritual penance with the intent of gaining the blessings of Lord Rama. Historical accounts tell us that he was repeating the Gayatri Mantra and the mantra Shri Ram, Jai Ram, Jai Jai Ram, for many hours every day from early morning to mid-day while standing waist deep in the flowing waters of the river. It is also said the he believed that having a healthy body was essential for successful spiritual practice, so he was doing many repetitions of the yogic practice of the Sun Salutation every day in order to maintain a strong healthy body.

He lived there in Nasik for twelve years doing penance, during which time it is said that Lord Rama, the embodiment of the Godhead, blessed Narayana with his darshan. It is told how on one occasion he was fasting for 21 days at the doorsteps of Lord Rama’s temple in order to get His blessings. Seeing his intense yearning for God, Lord Rama himself is said to have thrown open the door and initiated him with spiritual knowledge. He is considered to be one of the rare saints who did not have a guru in human form, and received initiation directly from Lord Rama. It is said that it was during this period in his life that people began calling him Ramdas because of his intense spiritual practice and great devotion to Lord Rama. By the time he was twenty-four years old, he was well known as an accomplished Siddha of the highest caliber who had mastery not only over spiritual powers, but who also possessed a perfect athletic body.

Mid-life Years

At the age of twenty-four Ramdas began to feel the desire to travel around the countryside and see the condition of his country and countrymen for himself. Ramdas had two main objectives in mind when he set out on his travels. First, he wanted to see for himself the terrible conditions that the people were forced to live in under the reign of the cruel Mogul rulers. Secondly, he wanted to instill in the Hindu population not only a sense of deep spiritual devotion, but also to inspire them not be lazy when the country was in a time of need, and to inspire some to embrace the values of the warrior caste that were desperately needed during that time of oppression and great despair.

It was at the beginning of his travels that one of the great miracles attributed to him occurred. It is told that he had come across a dead brahmin man by the name of Girdhar Kulkani, and how he brought him back to life by sprinkling some sacred water on his body. Later, Uddhava the first born son of Girdhar Kulkani went on to become a disciple of Ramdas. It is also told that on one occasion, by a single utterance of the name of Lord Rama, he brought back to life a bird that he had killed.

From the age of twenty-four to thirty-six, Ramdas traveled extensively throughout the north and south of the country establishing Hanuman temples and a large network of monasteries, several of which are still in existence today. At the age of thirty-six, after having traveled the country for twelve years, Ramdas decided to stay in one location for some time and settled down at a place on the banks of the river Krishna. It was shortly after his arrival there that he received word that his ailing mother was requesting for him to come home to be at her side. There is a well-known story from this time period that when he arrived at his mother's home, she was having trouble with her eyes and was in an advanced stage of blindness, and that Ramdas cured his mother's blindness by touching her eyes with his hands.

He stayed with his mother for a short period of time to please her, and then continued on with his mission of restoring and revitalizing the Hindu religion in Maharashtra. He constructed many more temples of Hanuman, who is the embodiment of strength, devotion and intellect. It is during this time that he obtained some statues of Rama, Sita, and Laxman from Angapur and moved them to Chapal where he built a temple to Lord Rama. He also started the tradition of celebrating the festival of the birth anniversary of Lord Rama there. The festival continues to be celebrated at that temple to this day.

It was around that same time that Ramdas first met King Shivaji, who accepted him as guru. Shivaji had just captured the fort at Torna and as a result of his meeting with Ramdas was inspired to establish his kingdom as a Hindu kingdom. As a sign of respect for Ramdas, Shivaji adopted the orange Hindu flag, a symbol of desirelessness and valor. During this time in his life, Ramdas began meeting with many young men, as well as men of power, to inspire them to work for freedom, religion, and to support the strong leadership of King Shivaji. Many monasteries and temples were built and began to be used as meeting places and centers for communications and training during that time of war.

It was also around that time that Ramdas first met Saint Tukaram. There are many stories of miraculous events that occurred during that time when he was visiting Pandharpur. The numbers of his followers began to steadily grow as his life progressed. One of the most well-known among his disciples was a devotee named Ambaji. There is a story about how one day Ambaji fell into a deep well. Concerned about his welfare, Samartha called down to him asking if he was alright. It is said that Ambaji shouted up from the well, All is well by the grace of Maharaj! From that incident, when he called up using the word kalyan, which means welfare, he was given the name Kalyan by Ramdas. The historical record states that it was Kalyan who scribed Dasbodh as it was narrated by Ramdas in a cave located on a cliff-side at the place called Shivtarghal, which is near the hill-town of Mahad in the Raigad district of Maharashtra. The cave at Shivtarghal is considered a sacred place where life-size statues have been installed of Samartha Ramdas and Kalyan being depicted writing Dasbodh. Celebrations that attract throngs of devotees and pilgrims are held there to this day. The cave at Shivtarghal is truly a beautiful and holy place worth visiting.

Ramdas was unique among saints because his teaching was not focused exclusively on giving spiritual advice. He was heavily involved in political activities aimed at removing the cruel Moguls from power, and reviving Hinduism. Ramdas was instrumental in inspiring the people of Maharashtra to give up laziness and worldly ways and to take up the path of devotion. His message moved the people to make positive efforts in joining the wars of Shivaji against the Moguls and to fight for establishing a kingdom of righteousness and justice.

Later Years

Learning of the death of his mother, Ramdas returned to his home village of Jaamb in 1655. Afterwards, in his travels around the country, he met the brother of Shivaji, named Vyankoji, who also became his disciple. During this time, his disciples began to number in the thousands, and he established many more monasteries and temples. In 1672, Ramdas again met with Shivaji and spent time giving him extensive advice and knowledge about political and administrative affairs, as well as spiritual teachings and instructions for doing spiritual practice. In 1674, Shivaji's goal was achieved, and with Ramdas in attendance, he was coronated king of the newly established Hindu kingdom. Shivaji donated a fort named Parali to Samartha Ramdas to establish a permanent monastery that was renamed as Sajjangad, meaning the place where good men gather. The monastery still stands there today and attracts many devotees and pilgrims.

There are many stories of that time, but probably the most well-known story is about how Shivaji made an offering of surrendering his entire kingdom to Samartha Ramdas. It is said that Ramdas asked Shivaji what he proposed to do with himself now that he had disposed of his kingdom. Shivaji is said to have prostrated himself before Ramdas and said that he would be very happy, and would consider himself blessed, if he could spend the remainder of his life in service to Ramdas. Ramdas then told him to take up a begging bowl and go begging for alms with him. It is said that Ramdas and Shivaji then went around the town of Satara begging for food. After returning to the place they were staying, Shivaji then asked Samartha what he was going to do with him now after reducing him to a beggar. Ramdas then told Shivaji to rule the kingdom under the orange colored Hindu flag, and to remember that the kingdom did not belong to him, and that it was only being entrusted to him, to be ruled justly before God.

Shivaji's reign lasted only 6 years after being officially established, as he passed away in 1680. His son Sambhaji assumed power upon his father's death. There is a famous letter that Ramdas wrote to Sambhaji which is considered a great and important historical document. Ramdas admonished Sambhaji to remember his father and to live and rule with the same values that Shivaji had upheld his entire life. Ramdas continued to keep abreast of all events that happened in the kingdom, and he encouraged Sambhaji to resist the attempts of the Mogul warlords to regain the territories that they had lost to Shivaji.

Samartha Ramdas passed away in the year 1681 at the monastery at Sajjangad. His dear disciple Kalyan passed away soon after on the day that Samartha's ashes were immersed in the sacred river Ganga.

This Grantharaj, a King among spiritual books, named Dasbodh – Spiritual Instruction for the Servant is being presented as an offering to you the reader that is none other than the One Self. It is a garland of word-gems that will surely illuminate your Consciousness inspire devotion to the One God, and bestow upon you the great blessing of the realization of Self-Knowledge.

!!Jai Raghuveer Samartha !!

!! Jai Sadguru Parabrahman !!

Chapter 1. Salutations and Praises

Chapter: 1, Sub-Chapter: 1

The Beginning of the Book

|| ShriRam ||

1. The listener asks, "What is this book, and what is contained in it? What does one gain from listening to it?

2. The name of this book is Dasbodh. It is a dialogue between the Master (Guru) and listeners. This is a book of knowledge, and in this book, the path of Devotion (Bhakti) is explained in detail.

3. The explanation of the Nine-Faceted Path of Devotion (Navavidha Bhakti), the Path of Knowledge (Jnana), as well as a narration of the characteristics of Desirelessness (Vairagya) are contained here in this book. But mostly, this text is an explanation of the Spiritual Science of Self-Knowledge (Adhyatma).

4. The significance of this book is that it clearly states that human beings can surely realize God through devotion.

5. Mainly, this book makes clear statements regarding devotion, declarations as to the nature of Pure Knowledge, and indications as to the nature of one's Being, the Self (Atman).

6. Presented here is pure spiritual instruction (upadesha) regarding the significance of attaining Liberation (Moksha), and the meaning of obtaining Liberation through Union (Sayujya Mukti).

7. This book makes clear statements about Reality, the pure True Form (Swaroopa; also translated as True Nature and Self Form). Also given here is confirmation of the formlessness beyond body-consciousness, and the meaning of detachment is clearly explained as well.

8. Provided here are clear statements regarding the nature of God and the nature of the devotee, as well as explanations regarding the nature of the distinction between the individual consciousness (Jiva) and Pure Consciousness (Shiva).

9. Explained herein are clear statements about Reality (Brahman), as well as confirmed declarations and information that is provided from many sources as to the true nature of the Self.

10. The basic nature of the various ways to worship, many different poetic styles, and many signs of wisdom are explained here.

11. The appearance of Illusion (Maya), the nature of the Five Elements, and the explanation as to the nature of the true doer is told here.

12. Many wrong notions are cleared away, many doubts and fears are removed, and many questions are answered.

13. Comprehensive knowledge from many ancient scriptures, which forms the main substance of this book, has been translated and is explained herein. It is impossible to tell all that is contained in this book in only a short introduction.

14. The complete Dasbodh is comprised of twenty chapters. Each chapter clearly discloses and reveals knowledge about various subjects.

15. The knowledge presented here is in accordance with many ancient texts, especially the Upanishads and Vedanta. Mainly this knowledge has been passed down from word of mouth after listening, and has resulted in Self-experience that is supported by spiritual scriptures.

16. Many texts and scriptures agree with what is presented in this book so it should not be considered to be invalid. However, explanations are given so that what is presented can be verified and confirmed in your experience.

17. Some say that what is said in this book is not true. In doing so, they also deny the knowledge that is contained in ancient scriptures and the teachings of God.

18. Many great texts (gitas) are referred to here such as Shivagita, Ramagita, Gurugita, Gharbhagita, Uttaragita, and Avadhutagita, as well as knowledge from the Vedas and Vedanta.

19. Other supporting texts referred to here are the Bhagavadgita, the Hansagita, the Pandavagita, the Ganeshagita, the Yamagita, the Upanishads, and the Bhagwat.

20. All of these texts with their various teachings are relied upon, and the divine teaching of God, full of meaning, is presented here.

21. One who doubts and disbelieves the teachings of God contained here can be said to be downfallen, as everything said in this text is nothing other than God’s own statement.

22. Without first studying the complete text, one who finds fault with it and criticizes it, does so out of pride and arrogance and will surely suffer a downfall in life.

23. With pride comes envy, and with envy comes hatred. This hatred then breeds anger, which continues to grow stronger.

24. In this way, one becomes spoiled and full of desire and anger, and the false ego affects one's attitude. This can be clearly seen in one's behavior.

25. How can it be said that one who is overwhelmed by desire and anger can be considered a good person? In ancient legend, even Rahu the demon[1] died after drinking the immortal nectar because of being evil-mindedness.

26. For now, let this talk end. Everyone takes according to one’s own capacity. However, the reader should know that the best thing is to give up all pride.

27. The listeners have originally asked what is contained in this book, so this short explanation has now been given.

28. The fruit of listening to this text is that there is an immediate transformation in the activities of the listener, and that the root of doubt is quickly cut.

29. Here, one comes to easily know the correct path, and the real meaning of Liberation through Union (Sayujya Mukti). Difficult and torturous practices are not required.

30. Here, ignorance, sorrow, and delusion are destroyed, and there is an immediate acquisition of Knowledge (Jnana). This is the gain that one receives from this book.

31. Desirelessness, which is considered the ultimate fortune for yogis, can be acquired in one's life, and the development of skill in correct understanding through discrimination (viveka) can be gained.

32. Even those who are deluded and who have many negative qualities, understanding the importance of the wise utilization of time, become logical, discerning, and virtuous.

33. The lazy become alert, the sinful repent, and even critics come to worship on the Path of Devotion (Bhakti Marga).

34. The ignorant become aspirants, the foolish become attentive, and even non-believers can attain liberation through the path of devotion.

35. Many defects are destroyed, the downtrodden become pure, and human beings can attain the highest realization by listening to what is contained in this text.

36. Many dangers of bodily identification, and many doubts and miseries of the worldly life are destroyed by listening to what is contained in this text.

37. These are the benefits derived from this book. By listening to its contents, one can avoid downfall in life, and the mind will remain pacified and content.

38. One will receive the benefits according to their own understanding. Likewise, those who hold envy and malice in their mind will receive the same.

Thus in Shri Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 1 of Chapter 1, named The Beginning of the Book is concluded.

Chapter: 1, Sub-Chapter: 2

In Praise of Lord Ganesha

|| ShriRam ||

1. OM. Salutations to Lord Ganesha. You are the lord of the organs of perception and action, of the mind, and of the intellect. You are the one who is the giver of the fruits of all accomplishments. You are the destroyer of ignorance and delusion. You are the very form of instruction and understanding itself.

2. Reside within me at all times, and fill me with your intellect. Make me, who is deficient in speech, able to speak by means of your benevolent compassion and blessings.

3. By the power of your blessings the clouds of delusion disappear, and Time, who devours the entire universe, is made a servant.

4. When you bestow your blessings, obstacles and problems become powerless and run away at the mere mention of your name.

5. Therefore, you are called the Destroyer of Obstacles. You are the shelter for the destitute, and even the gods Shiva and Vishnu worship you.

6. By bowing to you, who are the reservoir of all that is auspicious, all endeavors are accomplished, and calamities, obstacles, and troubles cannot create any obstruction.

7. Upon remembering your form, one experiences supreme contentment. When the concentration of the mind is fixed on you, the body becomes powerless as if paralyzed with great peace.

8. Your form with attributes is a treasure to behold. It is overwhelmingly beautiful and attractive. When you are performing your dance, all of the gods become motionless and spellbound.

9. You are continuously in ecstasy, always dancing blissfully. Your face shines with joy and delight.

10. Your form is immense and you stand as a massive figure with great strength. Your large forehead is adorned with red powder.

11. Many different fragrances ooze from your temples. The spreading of the aroma has brought swarms of honeybees that make a joyful humming sound.

12. Your trunk, both bends and is straight, and the humps of your forehead shine radiantly. Your lower lip droops elegantly with a most pleasing benevolent smile.

13. You are the master of the fourteen different streams of knowledge. Your tiny eyes move around while your huge ears flutter, making a flapping sound again and again.

14. Your crown, adorned with gems, shines with beautiful colors spreading their brilliance. Your earrings are adorned on the top with blue gems that sparkle and radiate their light.

15. Your tusks are white and strong surrounded with a golden ring inlaid with gems. At the rim of the ring are beautifully hung ornamental metallic leafs that sparkle and shine.

16. Your large belly is girdled tightly with a serpent. Tiny bells make a sweet soft jingling sound as your belly sways and moves to and fro.

17. You, with four arms and drooping belly, have a yellow silk cloth tied around your waist, and the hooded cobra around your belly makes a constant hissing sound.

18. Swaying his head, with his tongue sliding in and out, he is coiled around your waist with his head rising up to the region of your naval, as he glances around.

19. You wear garlands of many varieties of flowers that hang down from your neck to your naval region where the serpent is wrapped. A beautiful pendant studded with gemstones glimmers as it embellishes the garland that adorns your lotus heart.

20. You brandish an axe in one hand, hold a lotus in your second, a shiny piece of sharp broken tusk in your third hand, and your favorite little round sweet in the forth.

21. You act and dance in a skilled performance. You dance to the rhythms of cymbals and drums while making sweet sounding verbal expressions all the while.

22. Not remaining still for even a moment, you excel in swiftness. Your figure is extremely attractive and beautiful and adorned with auspicious markings. You are a mine of elegance and beauty.

23. The anklets with small bells at your feet make a jingling sound that is pleasing to the mind, and both of your feet look exquisitely graceful as you dance.

24. The assembly of gods is graced by your presence as the dazzling light of your glorious divine raiment spreads its radiance. All of the various types of literature stand ready at your service.

25. You, who are handsome like this, are the storehouse of all of the streams of knowledge. I prostrate with highest regard to you with all of my limbs outstretched and all parts of the body touching the floor.

26. Upon hearing the description of your form and qualities, the intellect that was confused becomes illumined. While listening to the description of your good qualities even the Goddess of Wisdom, Shri Saraswati, is delighted.

27. Even Lord Brahma and the other gods worship Lord Ganesha. In comparison to those gods, human beings are so petty, yet this does not matter, even human beings who are of dull intelligence should meditate upon lord Ganesha.

28. Not only the foolish and unfortunate, but also these who are lower than the lowest, can be transformed and become alert and expert in all subjects.[2]

29. Like this, is Lord Ganesha, who is such a powerful and accomplished deity that realization can be gained by the one who sings his praises. In this, the Kaliyuga, it is Lord Ganesha and Shri Saraswati who are the main deities who bestow blessings.

30. With all my intellect I have praised Lord Ganesha as per my capacity, keeping in mind the desire for Supreme Truth (Paramartha), which is the ultimate objective in life.

Thus in Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 2 of Chapter 1, named In Praise of Lord Ganesha, is concluded.

Chapter: 1, Sub-Chapter: 3

In Praise of Goddess Sharada

|| ShriRam ||

1. Now I bow down to Goddess Sharada (Saraswati) who is the mother of Vedas. She is the daughter of the Creator (Brahma). She is the origin of words, the deity of speech, and the original Great Illusion (Mahamaya).

2. She is the origin of the sprouting of words, the one who speaks the limitless number of words so that they may be heard, and it is she who is the one that reveals the inner meaning of words.

3. She is the one who is not different from the state of absorption (samadhi) of the yogis, the one who is the prudence of the courageous, and the one who destroys the limitations of both knowledge (vidya) and ignorance (avidya).

4. She is the one who is the wife of Original Being (Purusha). She is the Fourth State of consciousness (Turya; SatChitAnanda) that is the great objective for which sages undertake heroic efforts to attain.

5. She is the peace of the Great Ones (Mahantas), she is the Power (Shakti) of the Almighty Lord (Ishwara). She is the detachment of the Self-Realized (Jnanis) that keeps them free of worldly entanglements.

6. It is her play (lila) that creates and destroys a limitless number of universes easily while she always remains hidden in the oneness of Primordial Being.

7. She is all that is visible, yet when inquired into, she cannot be found with thought. Her limitless nature is not understood even by Brahma and the other gods.

8. She is the essential root of all activity, pure awareness, and the inspiration that is the dawning of realization. She is of the nature of the Bliss of the Self, and the Power of Knowledge.

9. She is of the nature of radiant beauty, the brilliance of Absolute Reality (Parabrahman). She is the one by whose words creation arises and is sustained, and it is by her words that Vedic Knowledge destroys the illusion of mundane worldly existence.

10. She is the one who bestows liberation and good fortune. She is the fullness of the vitality of Life, the purity in righteousness, and the source of beauty.

11. She is the manifest form of unmanifest Being (Purusha). She is the expression of the expanse of His unlimited willpower. She is the one who is the controller of Time which devours all, and she is the benevolence of the True Guru (Sadguru).

12. She is the one who reveals the pathway to spiritual life and self-inquiry. By her power of words, she reveals the difference between Essence and non-essence that enables one to cross over the ocean of worldly life.

13. Like this, the Great Goddess, the incomparable accomplished Sharada has adorned herself with many different forms and is full with the four different types of speech[3].

14. The three inner types of speech become manifest in the fourth type that is named Vaikhari, which is the actual words that are verbally spoken. In this way, all that appears takes place because of the Goddess Sharada.

15. She is the mother of Brahma, Vishnu, Shiva and all of the other gods. All of the three worlds are the expanse of her manifestation alone.

16. She is the origin of spiritual life, and it is she alone who is True Knowledge. She is the pure and changeless True Form (Swaroopa).

17. She is the meditation of the yogis, the contemplation of the aspirants, and the inner-mind of the accomplished ones (Siddhas) in the form of absorption in Reality.

18. Her identity is without attributes, yet it is she only who is recognized in all experiences. She completely pervades all forms.

19. All of the ancient scriptures (Shastras, Puranas, Vedas, Upanishads) praise her incessantly, and all living beings give praise to her in all of her various forms.

20. She is the greatness of the Vedas and Shastras. She is that which cannot be labeled, yet is referred to as the Supreme Self (Paramatman).

21. She is the many various streams of knowledge, the many varieties of accomplishments, and the resolve of the intellect. She is the subtlest of principles and the purity of Pure Knowledge.

22. She is the Self-worship of the devotees of God, the inner state of those true to the Inner-Self, and the liberation of the liberated (Jivanmukta), which is the union with Reality.

23. She is the limitless Illusion of God (Lord Vishnu) that cannot be comprehended, and her play of enchanting tricks makes even the wisest among wise, with high intellect, confused.

24. She is all that is seen with the eyes, all that is identified by words, and all that is felt by the mind. All of manifestation is her form.

25. Prayers, singing praise, and all expressions of devotion cannot exist without the presence of Illusion (Maya). The meaning of this statement will be known to the experienced ones.

26. Therefore, to Her, who is greatest of the great, the God of Gods, I offer salutations, being a part of her expression.

Thus in Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 3 of Chapter 1, named In Praise of Goddess Sharada is concluded.

Chapter: 1, Sub-Chapter: 4

In Praise of the True Master

|| ShriRam ||

1. Now, salutations are offered to the True Master, the Sadguru, who cannot be described. He is that True Form (Swaroopa) where Illusion cannot touch. How can an ignorant person like me understand his greatness?

2. Where the knowledge of the Vedas falls short saying Not this, not this (Neti, neti[4]), how can the foolish intellect try to describe him?

3. It is not possible to comprehend him in thought. I salute you from a distance, Oh Lord Guru (Gurudeva)! Reach out to bring me across the ocean of worldly life.

4. There was a feeble hope of praising you, but the confidence of being able to describe you with the help of Illusion is shattered. You are as you are, Oh Sadguru!

5. The mind was hoping to praise you with the help of the strength of Illusion (Maya), but Illusion itself became unwilling to try. What can I do?

6. Because the greatness of the Supreme Self (Paramatman) cannot be known, imagery is used as a pointer. Like that, with the help of Illusion I shall try to describe the greatness of the True Master.

7. With a feeling of devotion in the mind one should remember God in meditation. In the same way, I shall praise the Sadguru now.

8. Jai! Jai! Praises to the King of Gurus! You are the one who is the seed of the universe, and the one who permeates the universe. You are Supreme Original Being (ParamaPurusha), the triumph of Liberation, and the brother of the downtrodden.

9. Because of your assurances, the overwhelming uncontrollable Illusion disappears, in the same way that darkness disappears in the presence of sunlight.

10. The sun dispels darkness, but afterwards at night the universe is once again filled with darkness.

11. The Sadguru is not like that. He destroys the cycle of birth and death by completely uprooting ignorance.

12. Gold can never be transformed into iron. In same way, one who is a servant of the guru will never again fall back into doubt.

13. If a river merges with the Ganges (the sacred river Ganga) it becomes the Ganges. Even if one were to try to separate it, it cannot be done.

14. In this example, before joining with the Ganges, the river is known by the world only as a small separate stream. However, it is not like that in the case of the disciple of the Sadguru. He is not separate. He immediately becomes the Master.

15. The philosopher’s touchstone is said to transform iron into gold, but it cannot change a stone into a stone like itself, and the gold it produces cannot turn iron into gold. However, with the teachings of the Sadguru, the disciple is able to give teachings to many people.

16. The disciple becomes the same as the guru, while the transformed gold cannot turn iron into gold, therefore, the simile of the philosopher’s stone is not really applicable to the Sadguru.

17. The simile of the ocean is sometimes used, but the ocean is very salty. Even if he is compared to an ocean of sweetness, that ocean would still be destroyed at the time of the final destruction of the universe. The Sadguru will not be destroyed.

18. Sometimes the comparison with the huge mythological Meru Mountain is used, but that mountain is heavy and made of hard stone. The Sadguru is not like that at all. He is soft and compassionate towards meek and miserable people.

19. The simile with the sky is often used, yet the sky has attributes, and the Sadguru is without attributes (nirguna), so this comparison also falls short.

20. Sometimes a bold comparison to the solidness of the Earth is used, but the Earth will also be destroyed at the time of the final destruction. Thus, the comparison with the Earth is also not suitable.

21. Sometimes the Sadguru is compared to the Sun, yet science tells us that the Sun has limits to its light, while the Sadguru is limitless.

22. Therefore, the comparison of the Sadguru to the Sun also falls short. His Light of Knowledge is exceedingly vast. The Sadguru cannot even be compared with Shesha[5], the great serpent of legend, because Shesha carries the burden of the world, and the Sadguru removes the burden of the world.

23. Sometimes the comparison with water is used, however water will dry up at the time of the final dissolution, while the Sadguru is everlasting. He will never be destroyed.

24. The Sadguru is sometimes compared with the Nectar of Immortality. However, even the gods who consume that nectar will eventually disappear. It is only the blessings of the Sadguru that truly make one immortal.

25. The Sadguru is compared to Kalpataru[6], the wish-fulfilling tree, but the Sadguru takes one beyond all desires and wishes, so how can such a comparison be considered acceptable?

26. The Sadguru does not leave any worries in the mind. When there is no worry in the mind, who will bother with Chintamani, the mythological stone that removes worries? Similarly, why would one without desires have any need for the milk of Kamadhenu[7], the wish-fulfilling cow?

27. The Sadguru is often compared to great wealth, but wealth is destructible. The great wealth of liberation awaits at the door of the Sadguru.

28. The Kingdom of Heaven and even the wealth of Indra, the King of the Gods, all gets destroyed after a period of time. However, the blessings of the Sadguru do not get destroyed by time.

29. All of the gods including Shiva, Vishnu and Brahma will be destroyed after a period of time. The only thing that is indestructible is the existence of the Sadguru.

30. What label can one give to him? The entirety of creation is destructible so not even the vast play of the five elements[8] works as a comparison.

31. The Sadguru truly cannot be described. What has been said here is only my description. The indications of his inner state are understood only by those who are devoted to the Inner-Self.

Thus in Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 4 of Chapter 1, named In Praise of the True Master is concluded.

Chapter: 1, Sub-Chapter: 5

In Praise of the Saints

|| ShriRam ||

1. Now, I offer salutations to the virtuous ones. They are the abode of spiritual life. It is through them that the hidden Self-Knowledge gets revealed to the people.

2. Keeping the company of saints (santasanga) provides incomparable benefits. That which is rarely realized, and which is difficult to grasp, becomes easily realized in their company.

3. Reality is evident everywhere. However, it cannot be attained or located through spiritual practice (sadhana) or by undergoing various austerities.

4. In looking for it, many expert examiners get deceived, and even for those who have visions and mystical experiences, it is if they are blind. By the very act of looking they are missing That which is already the closest thing.

5. It cannot be seen with the help of a lamp, nor with any other forms of light. Even if one applies ointments to the eyes, it cannot be seen.

6. Neither the light of the moon in any of its sixteen phases, nor the extreme bright light of the sun can reveal it.

7. The sunlight can reveal the fine threads of a spider’s web, as well as microscopic particles and atoms, but it cannot reveal Reality.

8. The sunlight can reveal the split end of a hair, but not Reality. Reality can only be realized by the aspirant who keeps the company of saints.

9. It is only where arguments disappear, efforts are exhausted, and logical thinking cannot work, that That which is already one's own can be found.

10. In trying to see Reality, discrimination fails, words falter, and the faculties of the mind are of no use.

11. Even Shesha, the serpent which is the support of the world who is said to have one-thousand mouths, becomes completely exhausted while trying to describe That.

12. The knowledge contained in the Vedas has shed light on everything. There is no greater knowledge that compares to Vedic Knowledge, yet even the Vedas cannot reveal Reality.

13. Reality becomes realized in one's own experience in the company of saints. The importance of their company cannot be expressed in words.

14. Illusion (Maya) has many strange forms and modes of expression, but it cannot say anything about Reality. Only the saints can explain the way of reaching That which is beyond Illusion.

15. Reality cannot be described with words and the saints are of the same True Form (Swaroopa) as Reality. Thus, it is not possible for words to describe them.

16. The saints are the abode of bliss and satisfaction itself. They are the very root of contentment. Such are the saints.

17. The saints are the tranquility of liberation, and the contentment of one's own Self. Another way of saying this is that they are the fruit of devotion. Such are the saints.

18. Saints are the true religion, which is one's own Self-religion, they are the true form of contentment, and they are the true sacred place of purity.

19. The saints are the temple of absorption (samadhi), the reservoir of the power of discrimination, and the home of Ultimate Liberation.

20. The saints are the firm resolution of Truth, and the fulfillment of Victory. The saints are the success of the proper utilization of time. The saint's realization is the form of accomplishment itself.

21. The saints are adorned with the wealth of liberation. Because of this, they have made many poor beings rich like themselves.

22. The saints are powerful, benevolent, and charitable without limits. They are capable of giving the knowledge of inquiry and thoughtfulness that others cannot give.

23. There have been great kings and emperors in the past and now in the present, and there will be more in the future, yet none of them can ever offer liberation.

24. That Reality which cannot be found in all the three worlds (Trailokya; the waking, dream, and deep sleep states) is what the saints and virtuous men offer that no one else can give. Their greatness cannot be described with words.

25. That which cannot be obtained in the three worlds, and cannot be understood through studying the Vedas and Upanishads is the Absolute Reality (Parabrahman) which can only be realized within when revealed by the saints.

26. Such is the greatness of the saints. The more that is spoken, the more the words fall short in any attempt at some comparison. It is because of them that the revelation of the Supreme Self (Paramatman) occurs.

Thus in Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 5 of Chapter 1, named In Praise of the Saints is concluded.

Chapter: 1, Sub-Chapter: 6

In Praise of the Listeners

|| ShriRam ||

1. Now, I bow in reverence to the listeners who are comprised of devotees, knowledgeable people, saints, renunciates, the virtuous, yogis, those who are full of good attributes, and those who speak the Truth.

2. Some are the ocean of purity, some are reservoirs of intellect, and some are like mines of the gems of words.

3. Some enjoy the nectar of knowledge from many texts, and some are eloquent speakers who can clear the many doubts of men at the appropriate times.

4. Their capacity is limitless, and they are like incarnations of God (Ishwara), or actual gods themselves, sitting in the audience.

5. They are a group of sages (rishis) who are themselves the very form of peace and purity. Because of them, the audience is supremely magnificent.

6. In their heart dwells the essence of the Vedas, in their speech resides Shri Saraswati the goddess of speech and learning, and when they speak, it is as if the guru of the gods is speaking.

7. They are pure like fire. They are like rays of inspiration from the sun. Nothing in the entire universe can be compared to their knowledge.

8. They are continuously alert, and they have the knowledge of all of the three aspects of time (past, present and future). They are Self-realized and always without pride.

9. There remains nothing that has gone unnoticed by them. They have given careful consideration to everything that