अध्याय ६

II श्रीराम जय राम जय जय राम II

अर्जुना एऱ्हवीं तरी I इया अभिप्रायाचा जे गर्व धरी I तें पाहें पां वैखरी I दुरी ठेली II 312 II
भ्रूलता मागलीकडे I तेथ मकाराचेंचि आंग नडे I सडेया प्राणा साकडें I गगना येतां II 313 II
पाठीं तेथेंचि तो भेसळला I तैं शब्दाचा दिवो मावळला I मग तयाहिवरी आटु भविन्नला I आकाशचा II 314 II
आतां महाशून्याचिया डोहीं I जेथ गगनासीचि थावो नाहीं I तेथ तागा लागेल काई I बोलाचा इया II 315 II
म्हणूनि आखरामाजि सांपडे I कीं कानवरी जोडे I हें तैसें नव्हे फुडें I त्रिशुद्धी गा II 316 II
जैं कहीं दैवें I अनुभविलें फावे I तैं आपणचि हें ठाकावें I होऊनियां II 317 II
पुढती जाणणें तें नाहींचि I म्हणोनि असो किती हेंचि I बोलावें आतां वायांचि I धनुर्धरा II 318 II

"Vaikhari Vani implies the most external and manifest form of speech, which is the audible, spoken language we use daily. It is the conscious, physical articulation of thoughts and ideas, the language we use to communicate with others. Vaikhari however finds it unable to describe the glory of the Supreme State Bramha. Just like the syllable M in Omkar is incomplete, the vital force finds it difficult to reach the Chidakash completely. But once it merges into the Chidakash, it's simply beyond words. And then even the Chidakash dissolves into the Supreme Consciousness in entirety. Words are too inadequate to describe this still, pure, and vast source of awareness, the Supreme Consciousness. And therefore the comprehension of the Supreme State Bramha is far beyond what falls on our ears about it or the words that try to capture it's essence. The Self Realization is not something that can be simply read about or learned, but rather something that must be felt, lived, and internalized through direct encounter. There is nothing left to know more when the Self Realization comes true."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II