Samartha Ramdas on the Fourteen Brahmans

[YouWho?]

Dasbodh Chapter: 7, Sub-Chapter: 3
The Fourteen Brahmans

|| ShriRam ||
1. The listener is asked to become alert. I shall now speak about the
"Knowledge of Brahman" which is the contentment of the spiritual
aspirant.
2. To acquire precious gems, soil needs to be collected. Similarly,
the description of Fourteen Brahmans are given in order to be
understood and then discarded.
3. Objects cannot be described without giving indications,
descriptions about non-duality require using dualistic examples, the
final understanding cannot be gained without first hearing about the
primary premise, and no examples can be given without the power of
speech.
4. First, an explanation of the false needs to be given so that it can
be identified and given up. Then, the Truth will be naturally be
impressed deeply within the mind.
5. Therefore the indications of the Fourteen Brahmans is being told so
you can come to know the "Final Conclusion." Here, the listeners
should remain attentive during this narration.
6. The first Brahman is called "Brahman as Words." The second is
called "Brahman as OM." The third is "Brahman as the Sky." These names
are told in the Upanishads.
7. Understand that the fourth Brahman is called "Brahman that is All,"
the fifth is "Brahman as Life-Energy," the sixth is "Brahman that is
Power," and the seventh is "Brahman as the Witness."
8. Know that the eighth is called "Brahman with Attributes" (Saguna),
the ninth is called "Brahman without Attributes" (Nirguna), and the
tenth is called "Brahman of Speech" (the spoken word).
9. The eleventh is called "Brahman as Experience," the twelfth is
called "Brahman that is Bliss," the thirteenth is called "Brahman the
Form of Reality," and the fourteenth is called "Brahman the
Indescribable."
10. These are the names of the fourteen Brahmans. Now the explanations
will be given of these names, and then I shall tell the indications of
the secret of "True Form" (Swaroopa) itself.
11. Know that the saying of "Brahman as Words" is actually only
delusion without experience, as Brahman cannot be experienced with
words. Similarly, Brahman as "OM" is only a single word, and Brahman
is not a single word.
12. That which is called "Brahman as the Sky" has the quality of
expansiveness, and that which is called "Brahman as All" has the
quality of being all-pervading which means it is very subtle.
13. The "all" that is seen by the eyes is an intermingling of the five
elements, and is essentially only Brahman.
14. That which is named "Brahman that is All" is the essential
foundation of the Upanishads. Now, I shall tell about Brahman which is
called "Brahman that is Life-Energy" (Chaitanya).
15. Brahman that is the Life-Energy is what brings to life the
Illusion in the form of the five elements, therefore it is called
Brahman as Life-Energy.
16. This Life-Energy requires some power in order that living things
may become animated with Life. That which gives this power is the
principle that is called "Brahman as Power" (Satta). That which knows
or witnesses this Power and Life-Energy is called "Brahman as the
Witness."
17. This "Witness" which is itself the capacity of knowing and
observing has attributes present, thus it is called "Brahman with
Attributes" (Saguna Brahman).
18. Where there is no presence of attributes, that is called
"Attributeless Brahman" (Nirguna Brahman). Now, I will tell about
Brahman that can be described by words.
19. That which can be described with speech is called "Brahman as
Speech," yet the experience of Brahman is such that it cannot be
described with words.
20. That which is called "Brahman as Experience" has as its nature the
experience of Bliss, the secret of which, I shall also tell.
21. This "Brahman as Bliss," is continuous and without distinction. It
is that which is indescribable, where no dialogue is possible.
22. These are the Fourteen Brahmans described in sequence. When seeing
and understanding these the aspirant is not affected by Illusion.
23. Understand that Brahman is Eternal, and Illusion is all that is
ephemeral. Now, the final conclusion regarding the Fourteen Brahmans
will be presented.
24. The Brahman that is "words" is merely verbal and illusory as it is
not based on any experience. With discrimination it is easily seen
that it is not permanent.
25. Likewise, Brahman that is OM is but a single word. When
thoughtfulness is applied to understanding OM, it can be seen that it
is also not permanent.
26. It is said that Brahman is like the sky, but the sky is like
emptiness which can be destroyed with Self-Knowledge. Thus, it can be
seen that the sky is also not permanent.
27. Everything that appears must come to an end, so the Brahman that
is "all" is also destructible. The final dissolution of the universe
is described with certainty in the scriptures of Vedanta.1
28. Where there is a final dissolution of the universe, how can there
remain any existence of the elements? Thus it is shown that there is
an end to "Brahman that is All."
29. The wise will not agree that the inert is moveable, or that which
is attributeless has attributes or form.
30. The "all" that is created is made up of the five elements and its
destruction is inevitable. Thus, how can the conclusion be made that
Brahman is "all"?
31. Now that's enough talk about "Brahman as All." Brahman as "all" is
destructible, not Eternal. Even the seer that sees and is different
from "all" also ends, so who is there to see what?
32. Now, as for that which gives everything Life. Know that all those
things are also illusive in nature. That Life-Energy which gives life
and moves everything is also destructible.
33. Now for "Brahman as "Power." Power, or satta, means to have power
over something. If all things are not real, then what is there to have
power over? Similarly, with Brahman as "Witness," if there is nothing
objective, the witness is also false.
34. As for "Brahman with Attributes," (Saguna Brahman) it is clearly
evident to the eye that all attributes are destructible. Thus, no
additional proof is required to know that Saguna Brahman is definitely
not Eternal.
35. Now, as for that which is named as "Attributeless
Brahman" (Nirguna Brahman), what can be understood to be the relevance
of such a name? How can one come to know of something, or speak about
something without first bringing to mind some attributes?
36. It is said that Illusion is like a mirage or an imaginary cloud
that never existed.
37. If there is no town, how can there be any question of boundaries?
Without birth, how can there be any individual being? Likewise, how
can similes that are dualistic really ever tell about non-duality?
38. How can there be any such thing as Illusion without "Power," or
objects without the "Knower," or a state of inertia without the "Life-
Energy"?
39. Power, Life-Energy, and Witness all have attributes. How can that
which is without attributes be like that which is with attributes?
40. It is said that Brahman is attributeless, but you should
understand that this indication is also only a name which is
impermanent. There is no doubt about this.
41. The word attributeless is an indication of Brahman. Many such
names are given to it, but one should understand that "Attributeless
Brahman" is only a description in speech, and speech is destructible.
42. The experience of bliss is a feeling that is a personal state or
attitude of mind. In the completeness of Brahman, there is no place
for a personal state.
43. Brahman is indescribable, so indicating that it is a particular
attitude or state has its shortcomings, as no mental attitude can be
applicable to it.
44. To say that it is indescribable is indicative that it is without
any attitude, which is the same as to say that it is the state of no-
mind (unmani). It is the resting place of the yogis who are untainted
by any identification.
45. Reality is that which is not represented by any identification. It
is itself the effortless and "natural samadhi" (Sahaja Samadhi) where
the suffering of worldly life is non-existent.
46. That which is the end of identification is itself the "Final
Understanding." It is the confirmed Truth of Vedanta, the Self-
experience of the Self.
47. Like this, Brahman is Eternal, without any trace of the delusion
of Illusion. The experienced understand the secret of Self-
experience.
48. By discarding concepts from one's experience, one gains the
satisfaction of this Self-experience.
49. If one must imagine something, one should try to imagine that
which is unimaginable (inconceivable) and in this way, the imagination
is destroyed naturally. Then, "be" without being any thing, as epochs
pass away.
50. The one good thing about imagination is that you can turn it in
any direction. If one turns it towards one's "Self Form" it becomes
pervaded by that which is without modification.
51. When one imagines that which is unimaginable, imagination cannot
exist there. When one is without modification, the presence of
imagination cannot remain there. When one meets with that which is
unattached, one becomes unattached oneself.
52. Brahman is not a visible object, it cannot be given by the hands,
or held in the hands. One should understand that it can only be
experienced through the words spoken by the Sadguru.
53. After this sub-chapter, the narration will be continued in order
to make the conviction in the aspirant strong. In this way, one will
gain the experience of "Pure Brahman."
Thus in Shri Dasbodh, a dialogue between the Guru and disciple, Sub-
Chapter 3 of Chapter 7, named "Explanation of the Fourteen Brahmans"
is concluded.

[YouWho?]

Dasbodh Chapter: 7, Sub-Chapter: 4
Explanation of Pure Brahman

|| ShriRam ||
1. Brahman is more clear than the cloudless sky that appears empty
when looking at it. Like the sky, Brahman is formless, huge, and
limitless.
2. Twenty-one heavens and seven lower-worlds (patalas) are all
contained within the sphere of creation. The limitless pure Brahman
permeates all of this.
3. Brahman is endless above and below the universe. There is no place,
or even the smallest particle that it does not permeate.
4. Brahman permeates all of the water, land, wood, and stone. Not a
single being is without it.
5. Just as water is in and around water animals, in the same way, this
pure Brahman is in and around all living beings.
6. However, this simile with water is not entirely appropriate,
because there are dry places which exist apart from water, while it is
not possible that anyone can ever go outside of Brahman.
7. If one tries to run outside of the sky, it is not possible because
the sky is always found in front of us. Similarly, there is no end to
the endless Brahman.
8. But even though it is only Brahman that we meet continuously, it is
inseparable from the body, and though it is what is closest to
everyone, it is also hidden.
9. One exists within it but does not know it. One imagines to have
understood it, but really the Absolute Reality cannot be understood
10. When clouds are seen in the sky it seems as if the sky has somehow
become muddied, or that something has been mixed into it, but that is
false, the sky remains clear and pure.
11. If one fixes one's gaze at the sky, tiny specks, like little
bubbles or droplets are seen to the eyes. Similarly, visible
appearances are unreal to the Knowledgeable (Jnanis).
12. Although it is false, it is still seen, like a dream for one who
is asleep. Only upon becoming awake does one understand that it is not
true.
13. Similarly, one becomes awakened with Self-Knowledge in one's own
experience, and thereby begins to understand the nature of Illusion.
14. Now enough of this enigmatic talk. That which is beyond the
universe will now be shown by way of explanation and selective
analysis so that it may be deeply understood.
15. Brahman is mixed in with the entire creation, permeating all
objects and diffused into every particle in existence.
16. All of creation appears in Brahman, and Brahman is in all of
creation. However, the experience of this world appearance is but a
small fraction of Brahman.
17. Only a small fraction of Brahman is within the entirety of
creation. Who can know it's boundaries outside of creation? How can
all of Brahman be contained within creation?
18. It is like trying to put the whole sky in a small pot, it is not
possible. Therefore, we say that the pot contains a small fraction of
the sky.
19. Brahman is mixed in with everything, but it is not disturbed. It
exists in everything, yet is still beyond everything.
20. Brahman is mixed in with the five elements but is also beyond them
and not limited by them, like the space that permeates the mud, yet is
not dirtied by it.
21. No simile can be given for Brahman, yet in order to understand,
the simile of the sky (space) is given and some means of explanation
are required.
22. The Upanishads and other ancient texts say that Brahman is like
the sky, so in keeping in accordance with those texts, the simile of
the sky is given for Brahman.
23. In the absence of tarnish, brass is only pure gold in color.
Similarly, in the absence of the attribute of emptiness, the sky would
be untainted pure Brahman.
24. Brahman is like the sky, and Illusion is like the wind that can be
felt but cannot be seen.
25. The creation that is formed out of words appears and dissolves
from moment to moment. Like the wind it cannot remain still.
26. Illusion is false like this, let it be as it is. Eternal Brahman
is One, yet it is seen to be permeating all things.
27. Brahman is permeating the earth but it is not hard like the earth,
and no simile can be given for its softness and subtlety.
28. Understand that water is softer than the earth, fire is softer
than water, and the wind is softer than fire.
29. Understand, that the sky, or space, is much softer and more subtle
than the wind, and that the fullness of Brahman is more subtle than
the sky.
30. Brahman has penetrated the hardest of weapons, but still its
subtlety is not lost. It is neither hard nor soft. There is no
accurate simile for it.
31. Brahman pervades the earth, but the earth is destructible and
Brahman is not. Brahman is in water, but water gets dried up, and
Brahman does not dry up.
32. Brahman is in fire but cannot be burned. Brahman is in the wind,
but it does not move. It is in the sky, but the sky is known, and
Absolute Reality cannot be known.
33. It is occupying the whole body, but it cannot be found. It is both
very near to us, yet it is far from us at the same time. How amazing
this is!
34. It is in front of us an on all sides and all seeing takes place in
it. It is Self-evident and Self-established.
35. One's self is in it alone, and only it is in and all around
oneself. If we have to give it some comparison, it can be said that it
is like the sky without anything other appearing in it.
36. It is not felt to be anything, yet it is filling everything. It is
like a great wealth that is one's own yet cannot be seen.
37. Whatever object is seen, it is prior to that. One must solve this
mystery in one's own experience.
38. Space is all around and contains all objects, yet it remains the
same even without the presence of objects. With or without the
presence the earth, the space remains the same.
39. Whatever has name and form is Illusion and non-existent. The
secret beyond name and form is known to the experienced.
40. Like a huge cloud of smoke rising into the sky takes on the
appearance of mountains, similarly, the Goddess of Illusion (Maya)
shows her trick that looks like the creation of the universe.
41. Understand that Illusion is impermanent, and that Brahman is
Eternal and spread out everywhere at all times.
42. While reading this spiritual text, Brahman is the letters and
words. It is the seeing of them as well as the subtle presence that is
in the eyes that are seeing.
43. That which hears the words when listening, that which is the mind
that sees thoughts, and that which permeates the mind through and
through, is only the Supreme Reality itself.
44. The feet that are walking, the pathway that is being walked on,
all that is encountered by the body, and all that is picked up with
the hands along the way is only Brahman.
45. Let it be like this. Everything exists in Brahman only. The
understanding of this fact is what destroys the desire for the objects
of the sense organs.
46. Brahman is that which is closest to us. If one tries to see it, it
cannot be seen, but it exists even though it is not seen.
47. Brahman can only be understood by experience. Only the absence of
the appearance of the visible leads to the Self-experience that is the
realization of Brahman.
48. Correct seeing must be with the eyes of Knowledge and not with the
physical eyes. The recognition of this correct inner-seeing is the
witness of the inner-seeing itself.
49. Understand that the one who knows both Brahman and Illusion is the
one who has the experience of being the "Witness of All," that is
called the "Fourth State," or Turya. (The first three states are the
waking, dreaming, and deep sleep states)
50. Witnessing is the instrumental cause of the attitudes of mind, or
the focus of attention. Understand that the absence of the attitudes
of mind is "no-mind" where even the awareness of oneself as an entity
is dissolved. That is called "Spiritual Knowledge," or Vidynana.
51. Where Ignorance (Avidya) has disappeared, and Knowledge (Vidya)
does not remain, and even the higher Spiritual Knowledge (Vidynana)
dissolves, this is Parabrahman, the Absolute Reality.
52. Like this, Brahman is Eternal, whereas all imagination ends.
Understand that this is the blissful solitude of the yogis.

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

Chapter 4 of Chapter 7, named "Explanation of Pure Brahman" is
concluded.