अध्याय ८

II श्रीराम जय राम जय जय राम II

ते वेळीं म्हणितलें हें नव्हे I वायां अवचटे काय पावे I देह त्यजूनि वस्तु होआवें I मार्गेंचि कीं II 247 II
तरी आतां देह असो अथवा जावो I आम्हीं तो केवळ वस्तूचि आहों I कां जे दोरीं सर्पत्व वावो I दोराचिकडुनी II 248 II
मज तरंगपण असे कीं नसे I ऐसें हें उदकासी कहीं प्रतिभासे I तें भलतेव्हां जैसें तैसें I उदकचि कीं II 249 II
तरंगाकारें न जन्मेचि I ना तरंगलोपें न निमेचि I ते विदेही जे देहेंचि I वस्तु जाहले II 250 II
इतां शरीराचें तयाचिया ठाईं I आडनांवही उरले नाहीं I तरि कोणें काळें काई I निमे तें पाहें पां II 251 II
मग मार्गातें कासया शोधावें I कोणें कोठूनि कें जावें I जरी देशकालादि आघवें I आपणचि असे II 252 II
आणि हां गा घटु जे वेळीं फुटे I ते वेळीं तेथींचें आकाश लागे नीट वाटे I वाटा लागे तरि गगना भेटे I एऱ्हवीं काय चुके II 253 II
पाहें पां ऐसें हन आहे I कीं तो आकारुचि जाये I येर गगन तें गगनींचि आहे I घटत्वाहि आधीं II 254 II
ऐसिया बोधाचेनि सुरवाडें I मार्गामार्गाचें सांकडें I तया सोहंसिद्धां न पडे I योगियांसि II 255 II
याकारणें पांडुसुता I तूवां होआवें योगयुक्ता I येतुलेनि सर्वकाळीं साम्यता I आपैसया होईल II 256 II
मग भलतेथ भलतेव्हां I देहबंध असो अथवा जावा I परि अबंधा नित्य ब्रम्हभावा I विघड नाहीं II 257 II
तो कल्पादि जन्मा नागवे I कल्पांतीं मरणें नाप्लवे I माजीं स्वर्गसंसाराचेनि लाघवें I झकवेना II 258 II
येणें बोधें जो योगी होये I तयासीचि या बोधाचें नीटपण आहे I कां जे भोगातें पेलुनि पायेंं I निजरूपा ये II 259 II
पैं गा इंद्रादिकां देवां I जयां सर्वस्वें गाजती राणिवा I तें सांडणें मानूनि पांडवा I डावली जो II 260 II

"While we may have desires and plans for our final moments, death ultimately arrives on its own terms, regardless of our preferences or expectations. Even at the time of death, Prarabdha cannot be escaped, In essence we are one with the Supreme Reality. Body is but an illusion. In the dark, a rope is mistaken for a snake. When the light shines on the rope, the illusion of the snake disappears, and the rope is recognized for what it is. Similarly, with the KNOWLEDGE, the illusion of the world as separate from the Supreme Reality or Brahma is dispelled, and one realizes the true nature of reality. While ripples on the surface of water come and go, the water itself continues to exist as a body of liquid. Just like the ripples do not define the existence of water and neither the water cease to exist with the ripples gone, the Living Liberated, liberated from the illusion of the material world while still living in the physical body are called "Videhi." This state is often described as a realization of one's true nature, the Self, or the Absolute, which transcends the limitations of the physical body and the fear of death. When a pot breaks, only it's form ceases, the space encompassed by it however is same as it was before the pot was made. The yogis' having attained the Realization of Soham signifying the unity of the individual self (Atma) with the Supreme Reality, Brahman, there is no confusion about what is the correct path. And therefore Lord Krishna urged Arjun to become "Yoga yukta". 
It signifies one who has attained a state of equilibrium and harmony through yoga, characterized by a purified intellect, controlled mind and senses, and a deep understanding of the Self. In essence,"Yoga yukta" is not just a physical or mental exercise but a holistic journey of self-discovery and spiritual transformation, culminating in a profound connection with the Supreme. 

"Brahma sthiti" (Brahma-realization) the state of being one with the Infinite, or Absolute Oneness, which is eternal and infinite is independent of bodily existence. A "Kalpa" begins with the creation of the universe, while at the end of a Kalpa, the universe undergoes dissolution. The Bramha Sthiti doesn't get caught in this creation and destruction of the universe. And while the universe exists, it doesn't get tempted by the attachment to the material world or likes of heaven. The yogi who realizes this KNOWLEDGE in the truer sense transcends the sense attachments and attains oneness with the Supreme Reality. Such a yogi finds the heavenly pleasures insignificant compared to the eternal bliss of Self-Realization."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II