Samartha Ramdas on the Fourteen Brahmans

[Ram]

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.