अध्याय 6

II श्रीराम जय राम जय जय राम II

मग तेथ आपण I एकाग्र अंत:करण I करूनि सद्गुरुस्मरण I अनुभविजे II 186 II
जेथ स्मरतेनि आदरें I सबाह्य सात्विकें भरे I जंव काठिण्य विरे I अहंभावाचें II 187 II
विषयांचा विसरु पडे I इंद्रियांची कसमस मोडे I मनाची घडी घडे I हृदयामाजी II 188 II
ऐसें ऐक्य हें सहजें I फावे तंव राहिजे I मग तेणेंचि बोधें बैसिजे I आसनावरी II 189 II
आतां आंगातें आंग वरी I पवनातें फवनु धरी I ऐसी अनुभवाची उजरी I होंचि लागे II 190 II
प्रवृत्ति माघौति मोहरे I समाधि ऐलाडी उतरे I आघवें अभ्यासूं सरे I बैसतखेंवो II 191 II

"Sitting on asan (meditative posture) and turning attention inwards it's time to experience yog in entirety absorbed in the fond remembrance of Sadguru. Remembering Him enhances the quality of sattvik consciousness within oneself. When one's mind is in a sattvik state, actions and choices are more likely to be guided by Wisdom, kindness, and compassion, further reinforcing sattvik qualities. His remembrance thins the "I" Consciousness, also weakens the senses. The five senses, while essential for survival, are also a limited barrier to experiencing dimensions beyond the physical. In His remembrance one can gradually shift perception beyond these sensory limitations. One must continue the Remembrance of Sadguru till the mind attains One Pointed attention inwards. In this state when the individual mind is free from distractions, attachments, and mental fluctuations, allowing for a deeper connection with the Universal Consciousness, it can be understood as a state of unity or oneness of mind, often associated with a purified or enlightened state of consciousness. In this state there is balance of life energy within the body, with five vital breaths moving in tandem.

(The "five vital breaths" are the five types of life energy, or Pranas', that are believed to be vital for sustaining life and regulating bodily functions. These five Pranas' are: Pran, Apan, Saman, Vyan and Udan. It describes a yogic practice where practitioners control the flow of these Pranas' by offering the movement of the outgoing breath (Pran) into the incoming breath (Apan) and vice versa, leading to a state of trance or deeper meditative state.)

Thus comes true the Samadhi, a state of profound meditative absorption where the mind and senses are not actively engaged in the world but rather are in a state of quietude and unity with the Self."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II