अध्याय दुसरा

II श्रीराम जय राम जय जय राम II

जियें समस्तें इयें भूतें I जन्माआदि अमूर्तें I मग पातलीं व्यक्तीतें I जन्मलेया II 164 II
तियें क्षयासि जेथ जाती I तेथ निभ्रांत आनें नव्हती I देखें पूर्वस्थितीचि येती I आपुलिये II 165 II
परी मध्यें जें प्रतिभासे I तें निद्रिता स्वप्न जैसें I तैसा आकारू हा मायावशें I सत्स्वरूपीं II 166 II
ना तरी पवनें स्पर्शिले नीर I पढियासे तरंगाकार I कां परापेक्षा अळंकार I व्यक्ति कनकीं II 167 II
तैसें सकळ हें मूर्त I जाण पां मायाकारित I जैसें आकाशीं बिंबत I अभ्रपटळ II 168 II
तैसें आदीचि जें नाहीं I तयालागी तूं रुदसी कायी I तूं अवीट तें पाहीं I चैतन्य एक II 169 II
जयाचि आर्तीचि भोगित I विषयीं त्यजिले संत I जयालागी विरक्त I वनवासिये II 170 II
दृष्टी सुनि जयातें I ब्रम्हचर्यादि व्र
तें I मुनीश्वर तपातें I आचरताती II 171 II

"The formless being before the birth as soon as is born manifests as body. After the death when the body is no longer in existence, the formless returns back to the formless origin again. However between the birth and death the form visible as a body is like a dream of the person fast asleep. It is the illusion of bodily existence due to Maya. Just like blowing of the wind turns still water into water full of ripples or someone's wish turns pure gold into jewellery, similarly the creation is a work of illusion by Maya, that the world is not as it seems. The world that one experiences is misleading as far as its true nature is concerned. If that is so then why this sorrow asked Lord Krishna to Arjun when it is as unreal as the veil of clouds covering the sky? The longing of the All-pervading, Changeless and Eternal Supreme Essence that persists in all its splendour is so profound that in its pursuit the Sadhu Sant lose interest in the sense gratification, many take refuge in the forest while the others practice austerities, penance, celibacy and subject themselves to rigorous tapas."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II