अध्याय ८

II श्रीराम जय राम जय जय राम II

तरि तें पंधरेपण न मैळे I आणि किडाळाचियाही अंशा न मिळे I परि जंव असे तयाचेनि मेळें I तंव सांकेंचि म्हणिजे II 39 II
तैसें अधिभूतादि आघवें I हें अविद्येचेनि पालवें I झांकलें तंव मानावें I वेगळें ऐसें II 40 II
तेचि अविद्येची जवनिका फिटे I आणि भेदभावाची अवधि तुटे I मग म्हणों एक होऊनि जरी आटे I तरी काय दोनी होती II 41 II
पैं केशाचा गुंडाळा I वरि ठेविली स्फटिकशिळा I ते वरि पाहिजे डोळां I तंव भेदिली गमती II 42 II
पाठीं केश फरौते नेले I आणि भेदलेपण काय नेणों जाहालें I तरि डांक देऊनि सांदिलें I शिळेतें काई II 43 II
ना ते अखंडचि आयती I परि संगे भिन्न गमली होती I ते सारिलिया मागौती I जैसी कां तैसी II 44 II
तेवींचि अहंभावो जाये I तरी ऐक्य तें आधींचि आहे I हेंचि सांचें जेथ होये I तो अधियज्ञु मी II 45 II

"Adhidaiva and Adhibhut both are Me said Lord Krishna. However it is like pure gold and gold mixed with impurities. Just like gold mixed with impurities cannot be called pure, similarly Adhibhut, the material or physical realm, including all perishable and changing elements of the universe is different from the Supreme Reality. As soon as the veil of Avidya is dispelled, (Avidya is ignorance of the true nature of the Supreme Reality and the Self), the duality ceases paving the way for Adhibhut to merge into the Supreme Consciousness, where the individual Self transcends the limitations of the material world and unites with the Supreme Reality (Brahma). Crystal appears distorted when put on a bundle of hair. The distortion disappears with the bundle of hair removed. Similarly Adhibhut devoid of the "I" Consciousness is Adhiyadnya."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II