अध्याय ९

II श्रीराम जय राम जय जय राम II

मनें वाचा करणीं I जयांचीं भजनें देवांचिया वाहणीं I ते शरीर जातियेक्षणीं I देवचि जाले II 355 II
अथवा पितरांचीं व्रतें I वाहती जयांचीं चित्तें I जीवित सरलिया तयांतें I पितृत्व वरी II 356 II
कां क्षुद्रदेवतादि भूतें I तियेंचि जयांचीं परमदैवतें I जिहीं अभिचारिकीं तयांतें I उपासिलें II 357 II
तयां देहाची जवनिका फिटली I आणि भूतत्वाची प्राप्ति जाहली I एवं संकल्पवशें फळलीं I कर्में तयां II 358 II
मग मीचि डोळां देखिला I जिहीं कानीं मीचि ऐकिला I मीचि मनीं भाविला I वानिला वाचा II 359 II
सर्वांगीं सर्वांठायीं I मीही नमस्कारिला जिहीं I दानपुण्यादि जें कांहीं I तें माझियाची मोहरां II 360 II
जिहीं मातेंचि अध्ययन केलें I जें आंतबाहेरि मियांचि धाले I जयांचें जीवित्व जोडलें I मजचिलागीं II 361 II
जे अहंकारु वाहत आंगीं I आम्ही हरीचे भूषावयालागीं I जे लोभिये एकचि जगीं I माझेनि लोभें II 362 II
जे माझेनि कामें सकाम I जें माझेनि प्रेमें सप्रेम I जें माझिया भुली संभ्रम I नेणती लोक II 363 II
जयांचीं जाणती मजचि शास्त्रें I मी जोडें जयांचेनि मंत्रें I ऐसे जे चेष्टामंत्रें I भजले मज II 364 II
ते मरणाऐलीकडे I मज मिळोनि गेले फुडे I मग मरणीं आणिकीकडे I जातील केवीं II 365 II
म्हणोनि मद्याजी जे जाहाले I ते माझियाची सायुज्या आले I जिहीं उपचारमिषें दिधलें I आपणपें मज II 366 II
पैं अर्जुना माझे ठायीं I आपणपेंवीण सौरसु नाहीं I मी उपचारे कवणाही I नाकळें गा II 367 II
एथ जाणीव करी तोचि नेणे I आथिलेपण मिरवी तेंचि उणें I आम्ही जाहलों ऐसें जो म्हणे I तो काहींचि नव्हे II 368 II
आथवा यज्ञदानादि किरीटी I कां तपें हन जे हुटहुटी I ते तृणा एकासाठीं I न सरे एथ II 369 II
पाहें पां जाणिवेचेनि बळें I कोण्ही वेदापासूनि असे आगर ं I कीं शेषाहूनि तोंडाळें I बोलकें आथी II 370 II
तोही आंथरुणातळवटीं दडे I येरु नेति नेति म्हणोनि बहुडे I एथ सनकादिक वेडे I पिसे जाहले II 371 II
करितां तापसांची कडसणी I कवणु जवळां ठेविजे शूळपाणी I तोहि अभिमानु सांडूनि पायवणी I माथां वाहे II 372 II
ना तरी आथिलेपणें सरिशी I कवणी आहे लक्ष्मियेऐसी I श्रियेसारिखिया दासी I घरीं जियेतें II 373 II
तिया खेळतां करिती घरकुलीं I तयां नामें अमरपुरें जरि ठेविलीं I तरि न होती काय बाहुलीं I इंद्रादिक तयांचीं II 374 II
तिया नावडोनि जेव्हां मोडिती I तेव्हां महेंद्राचे रंक होती I तिया झाडां जेउते पाहती I ते कल्पवृक्ष II 375 II
ऐसिया जियेचिया जवळिका I सामर्थ्य घरींचिया पाइका I ते लक्ष्मी मुख्यनायिका I न मनेचि एथ II 376 II
मग सर्वस्वें करूनि सेवा I अभिमानु सांडूनि पांडवा I ते पाय धुवावयाचिया दैवा I पात्र जाहाली II 377 II
म्हणोनि थोरपण पऱ्हां सांडिजे I एथ व्युत्पत्ति आघवी विसरिजे I जैं जगा धाकुटें होइजे I तैं जवळीक माझी II 378 II
अगा सहस्रकिरणाचिये दिठी I पुढां चंद्रही लोपे किरीटी I तेथ खद्योत कां हुटहुटी I आपुलेनि तेजें II 379 II
तैसें लक्ष्मियेचें थोरपण न सरे I जेथ शंभूचेंही तप न पुरे I तेथ येर प्राकृत हेंदरें I केविं जाणों लाहे II 380 II
यालागीं शरीरसांडोवा कीजे I सकळगुणांचें लोण उतरिजे I संपत्तिमदु सांडिजे I कुरवंडी करुनी II 381 II

"Those who harmonize their physical actions, verbal expressions, and mental thoughts with the divine will, they become their aspired deity when they die or wholeheartedly those who perform the rituals to honour and pay homage to their ancestors, as soon as they die, they realize the Pitrulok, the realm where the spirits of the deceased ancestors reside, awaiting rebirth. Then there are those who practice devotion to subordinate deities or lesser divinities often associated with black magic or negative practices, they become ghosts after they die. In short what you sow, so shall you reap. Those whose ears hear only Me, their eyes see only Me, the mind contemplates only Me and the speech is full of only My praises. Those who assume Me in  everything and everywhere, their charity, earned merit of good deeds is all for Me. They study only Me and My realization is their KNOWLEDGE. The fulfillment and satisfaction as a result of their devotional love towards Me occupies them inside out. Those who dedicate their life to Me, a complete and wholehearted commitment of one's life, encompassing actions, thoughts, and intentions, to serve and follow divine principles. Being a devotee to Me is for them an accolade. Their fondness is only for Me. The only desire they rear is attainment of Me, that makes them Sakam. Their love for Me overwhelms them and being aware of My All-Pervading-ness, their mind is not pulled to the manifestations. The scriptures and fruition of mantras they recite are all to attain Me. All in all everything they do is solely for My worship. While living they merge into Me, so where else can they go after death? And therefore those who worship Me wholeheartedly attain unity with Me. Addressing Arjun Lord Krishna said, the Self Realization is the only way to comprehend Me. To call oneself Bramha Dnyani, a person who has attained profound spiritual knowledge and realization of Brahma, the ultimate reality or universal consciousness is ignorance. Boasting of KNOWLEDGE in itself is an indication of lacking. Those who seek My realization doing yadnya-dan-tap (performing rituals, giving to those in need, without expecting anything in return and self-discipline, self-control, and undergoing hardships to purify the mind and body.) is futile being the ostentatious display of Karma. Vedas' is the highest KNOWLEDGE, yet they too are unable to describe the Supreme Reality Me, the Bramha calling it "Neti Neti" meaning "not this, not this".

 "Neti Neti" is a method of inquiry where one progressively eliminates all finite, limited, and conditioned aspects of reality to understand the infinite and unconditioned."

Lord Shesha has thousand heads. The thousand mouths are symbolic of his endless devotion and praise for Lord Vishnu. The most vocal Shesha too is unable to describe the true glory of Me. The Sanakadi Munis, the first mind-born sons of Lord Brahma are named Sanaka, Sanandana, Sanatana, and Sanatkumara. They are known for their profound knowledge, devotion to Lord Vishnu. They too find themselves in a state of being consumed by the pursuit, driven to the point of obsession. Lord Shiva is considered as the highest yogi and the embodiment of tapas. Yet He too carries over His head the Pada Teertha, the water sanctified by contact with My feet. Goddess Lakshmi is known to be the goddess of wealth, prosperity, and abundance. The celestial attendants of profound prowess stand at her service. Just like the game played by children, particularly girls, using miniature kitchen sets, there is a city known by the name Amravati, the celestial city.  Just like in this game the miniature kitchen sets made of brass or wood replicate real kitchen utensils and are used to mimic cooking activities, is not Lord Indra merely a puppet in Amravati? When they are tired of playing, they break their creation, turning Lord Indra into a pauper. Goddess Laxmi, whose celestial maids have prowess to turn into Kalpa Vruksha any tree by merely a look, too sits humbly at My feet serving wholeheartedly. And therefore to seek My nearness one must give up the notion of greatness, the pride over knowledge and be most humble. When the sun rises, in the glow of thousands of its rays, even the moon turns listless. What is the firefly before it's radiance? Similarly where abundance of Goddess Laxmi and tapas of Lord Shiva appear not enough, the mundane man is utterly vulnerable. And therefore Parth said Lord Krishna one must give up the body consciousness and become Gunateet, meaning becoming one, who has risen above three Gunas, Sattva, Rajas and Tamas achieving a state of equanimity and detachment from the worldly influence."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II