अध्याय ९

II श्रीराम जय राम जय जय राम II

अथवा अनादि हें अनेक I जें आनासारिखें एका एक I आणि नामरूपादिक I तेंही विषम II 249 II
म्हणोनि विश्व भिन्न भिन्न I फरि न भेदे तयाचें ज्ञान I जैसे अवयव तरी आन आन I परि एकेचि देहींचे II 250 II
कां शाखा सानिया थोरा I परि आहाति एकाचि तरुवरा I बहु रश्मि परि दिनकरा I एकाचे जेवीं II 251 II
तेविं नानाविधा व्यक्ति I आनानें नामें आनानि वृत्ति I ऐसें जाणती भेदलां भूतीं I अभेदा मातें II 252 II
येणें वेगळालेपणें पांडवा I करिती ज्ञानयज्ञु बरवा I जे न भेदती जाणिवा I जाणते म्हणऊनि II 253 II
ना तरी जेधवां जिये ठायीं I देखती कां जें जें ठायीं I तें मीवांचूनि नाहीं I ऐसाचि बोधु II 254 II
पाहें पां बुडबुडा जेउता जाये I तेउतें जळचि एक तया आहे I मग विरे अथवा राहे I तऱ्ही जळाचिमाजीं II 255 II
कां पवनें परमाणु उचलले I तें पृथ्वपणावेगळे नाहीं केले I आणि माघौते जरी पडले I तरी पृथ्वीचिवरी II 256 II
तैसें भलतेथ भलतेणें भावें I भलतेंही हो अथवा नोहावें I परि तें मी ऐसें आघवें I होऊनि ठेले II 257 II
आगा हे जेव्हडी माझी व्याप्ति I तेव्हडीचि तयांची प्रतीति I ऐसे बहुधाकारी वर्तती I बहुचि होऊनि II 258 II
हें भानुबिंब आवडे तया I सन्मुख जैसें धनंजया I तैसे ते विश्वा या I समोर सदा II 259 II
आगा तयांचिया ज्ञाना I पाठी पोट नाहीं अर्जुना I वायु जैसा गगना I सर्वांगीं असे II 260 II
तैसा मी जेतुला आघवा I तेंचि तूक तयांचिया सद्भावा I तरी न करितां पांडवा I भजन जहालें II 261 II
एऱ्हवीं तरी सकळ मीचि आहें I तरी कवणीं कें उपासिला नोहें I एथ एके जाणणेवीण ठाये I अप्राप्तासी II 262 II
परि तें असो येणें उचितें I ज्ञानयज्ञें यजित सांते I उपासिती मातें I ते सांगितले II 263 II
अखंड सकळ हें सकळां मुखीं I सहज अर्पत असे मज एकीं I कीं नेणणें यासाठीं मूर्खीं I न पविजेचि मातें II 264 II

"The diversity is a manifestation of a single, underlying essence, the Supreme Reality that is beginning-less. Those whose KNOWLEDGE is not affected by dualistic nature of the reality. Just like the different organs pertain to one body. The size of the branches may be small or big, but they belong to one tree. The countless rays are emitted from one sun. Similarly those who know that despite the apparent separation and distinctions in the world (duality), different persons, different names, different mindsets, there is an underlying, fundamental unity or KNOWLEDGE of Oneness. In this way those who do not let the duality affect their KNOWLEDGE of Oneness are also said to perform the Dnyan Yadnya in good way. They recognize the ultimate reality, the Parabrahma, as the underlying essence of everything in the universe, including oneself and all perceived phenomenon. It's the realization that everything is a manifestation of the same divine principle. The bubble comes from the water, and vanishes too in water itself. The wind lifts the dust particles from the ground, yet their earth boundness doesn't cease. This is because when they fall, it is again  the ground itself. Similarly any thing in any state, yet it's Self-boundness never ceases. Their experience of Self Realization is as all pervading as Me. In this way they recognize the underlying oneness of all things despite apparent differences. Just like the sun appears facing everyone, their all pervading KNOWLEDGE is too evident. Their KNOWLEDGE is without discrimination.  Just like the wind is everywhere in the sky, their KNOWLEDGE is all pervading. Their state of being is as complete and perfect as Me and therefore their worship of Me happens without effort. For the Omnipresent Me, My worship is for everyone, everywhere. However it does not come true for those who lack the KNOWLEDGE of My all- pervading-ness. This was all about worshipping Me by Dnyan Yadnya. Those who do not understand that every Karma done anywhere ultimately merges into Me, never realize Me."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II