अध्याय ९

II श्रीराम जय राम जय जय राम II

ना तरि अर्जुना हें बीज I पुढती सांगिजेल तुज I जें हें अंत:करणींचें गुज I जीवाचिये II 34 II
येणें मानें जीवाचें हियें फोडावें I मग गुज कां पां मज सांगावें I ऐसें कांहीं स्वभावें I कल्पिशी जरी II 35 II
तरि परियेसीं गा प्राज्ञा I तूं आस्थेचीचि संज्ञा I बोलिलिये गोष्टीची अवज्ञा I नेणसी करूं II 36 II
म्हणोनि गूढपण आपुलें मोडो I वरि न बोलणेंही बोलावें घडो I परि आमुचिये जीवींचे पडो I तुझ्या जीवीं II 37 II
अगा थानीं कीर दूध गूढ I परि थानासीचि नव्हे कीं गोड I म्हणोनि सरो कां सेवितयाचि चाड I जरि अनन्य मिळे II 38 II
मुडाहूनि बीज काढिलें I मग निर्विळलिये भूमीं पेरिलें I तरि तें सांडीविखुरी गेलें I म्हणों ये काइ II 39 II
यालागीं सुमनु आणि शुद्धमति I जो अनिंदकु  अनन्यगति I पैं गा गौप्यही परी तयाप्रती I चाळविजे सुखें II 40 II
तरि प्रस्तुत आतां गुणीं इहीं I तूंवांचून आणिक नाहीं I म्हणोनि गुज तरी तुझ्या ठायीं I लपवूं नये II 41 II
आतां किती नावानावा गूज I म्हणतां कानडें वाटेल तुज I तरि ज्ञान सांगेन सहज I विज्ञानेंसीं II 42 II
परि तेंचि ऐसेनि निवाडें I जैसें भेसळलें खरें कुडें I मग काढिजे फोडोवाडें I पारखूनियां II 43 II
कां चांचूचेनि सांडसें I खांडिजे पय पाणी राजहंसें I तुज ज्ञान विज्ञान तैसें I वांटूनि देऊं II 44 II
मग वारयाचिया धारसा I पडिन्नला कोंडा कां नुरेचि जैसा I आणि कणांचा आपैसा I राशिवा जोडे II 45 II
तैसें जें जाणितलेयासाठीं I सःसार संसाराचिये गांठी I लाऊनि बैहवी पाटीं I मोक्षश्रियेच्या II 46 II

"Lord Krishna said to Arjun, I now reveal to you the KNOWLEDGE that dwells at the innermost core of the being. You may ask what made Me do it? For that listen to me with attention. You are prudent. You are devotion manifested. You strive to live by My will and instructions. So come what may let me ponder you My innermost thoughts. The breast has milk, yet it is unaware of it's sweetness. The gratification comes from the child who is being breastfed. A seed kept covered before sowing, sown in a well tilled land do not go waste. Similarly one must not hesitate to confide to a person having Pure Mind, (a state of freedom from negative or self-serving thoughts and intentions, cultivating a space of positivity and virtue), having Pure Intellect, (a state of clear, discriminative awareness, free from the distortions of emotions and desires, enabling profound understanding and wisdom), those who do not speak ill about others and those having unwavering devotion or commitment to a single ideal or purpose. I do not see anyone else other than you having these attributes, and therefore it won't be prudent to keep it hidden from you. It's time to unveil the mystery. Differentiating Dnyan from Vidnyan is like, a genuine coin is identified from a mix of genuine and counterfeit coins by examining the coin's physical characteristics, weight, and dimensions or a swan (Rajhans) separating milk from water. Just like chaff or husk of corn is blown away by forceful wind leaving behind the heap of grain, similarly by conscious distinction between Dnyan and Vidnyan, the realization of the illusory nature of existence of name and form obtained through mundane existence opens the door to liberation for the seeker of Moksha."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II