अध्याय ८

II श्रीराम जय राम जय जय राम II

जयाचें आकारावीण असणें I जया जन्म ना निमणें I जें आघवेंचि आघवेपणें I देखत असे II 86 II
जें गगनाहून जुनें I जें परमाणूहूनि सानें I जयाचेनि सन्निधानें I विश्व चळे II 87 II
जें सर्वांतें यया विये I विश्व सर्व जेणें जिये I हेतु जया बिहे I अचिंत्य जें II 88 II
देखे वोळंबा इंगळु न चरे I तेजीं तिमिर न शिरे I जें दिहांचें आंधारें I चर्मचक्षूसीं II 89 II
सुसडा सूर्यकणांच्या राशी I जो नित्य उदो ज्ञानियांसि I अस्तमानांचे जयासी I आडनांव नाहीं II 90 II
तया अव्यंगवाणेया ब्रम्हातें I प्रयाणकाले प्राप्ते I जो स्थिरावलेनि चित्तें I जाणोनि स्मरे II 91 II
बाहेरी पद्मासन रचुनी I उत्तराभिमुख बैसोनि I जीवीं सुख सूनि I क्रमयोगाचें II 92 II
आंतु मीनलेनि मनोधर्में I स्वरूपप्राप्तीचेनि प्रेमें I आपेंआप संभ्रमें I मिळावया II 93 II
आकळलेनि योगें I मध्यमा मध्यमार्गें I अग्निस्थानौनि निगे I ब्रम्हरंध्रा II 94 II
तेथ अचेत चित्ताचा सांगातु I आहाचवाणा दिसे मांडतु I जेथ प्राण गगनाआंतु I संचरे कां II 95 II
परी मनाचेनि स्थैर्यें धरिला I भक्तीचिया भावना भरला I योगबळें आवरला I सज्ज होउनी II 96 II
तो जडजडातें विरवितु I भ्रूलतांमाजीं संचरतु I जैसा घंटानाद लयस्थु I घंटेसींच होय II 97 II
कां झांकलिये घटींचा दिवा I नेणिजे काय जाहला केव्हां I या रीती जो पांडवा I देह ठेवी II 98 II
तो केवळ परब्रम्ह I जया परमपुरुष ऐसें नाम I तें माझें निजधाम I होऊनि ठाके II 99 II

"That which is conceived as the Supreme Reality and Formless, is considered to be without birth and death. It is eternal, existing before time and continuing to exist after everything else ceases to exist. It is not subject to the cycle of birth and death that governs all other beings and things. It is also described as the witness of all actions and events. This is because it is All-Pervading and sees everything that happens in the universe. It is older than the sky. It is subtler than the subtlest meaning that it is beyond the grasp of the senses, mind, and intellect. It is not something that can be perceived or understood through ordinary means. It is the driving force of the universe. The ultimate transcendent reality is the fundamental, underlying principle that governs the existence and functioning of the cosmos. It is considered the origin of all Creation, the ultimate cause of the universe and everything within it. That which is described as being beyond the limitations of human thought and comprehension. Just like termite cannot enter fire or darkness cannot enter light, similarly it remains invisible to the physical eyes, a superficial perception or seeing things only at a surface level, without deeper understanding or insight. It implies a limited perspective, focused on external appearances rather than deeper truths or inner qualities. It's radiance is that of countless Suns together.  For the WISE, this radiance never sets. The one who reminds at death of Bramha the complete, perfect or whole, focussing mind and sitting in posture of Padmasan facing north, absorbed in the bliss of Karma Yog, with firm resolve of mind yearning the Self Realization, such a Yogi is eager to meet the Self. His life force moves from the Muladhara chakra upwards through the Sushumna nadi (central energy channel) to reach the 'Bramharandhra', a specific point or area on the crown of the head considered a doorway or aperture for the soul's liberation thereby moving into Chidakasha, often translated as "sky of consciousness" or "space of consciousness," a state of objectless awareness, a vast, limitless perception where the individual and universal are united. When this happens even though the life consciousness or vitality seems attached to the body, there is a complete stability of mind within and the heart is full of devotion. The Yogi adept in yogic practice holds the life force in the centre of the eye brows, attaining spiritual awakening just like the bell sound merges into the bell. His calm departure from the body is as unassuming as going out of the lamp covered by the pot. Such a Yogi merges into Me. He is called Param Purush, the Supreme Being, the Parabramha itself said Lord Krishna to Arjun."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II