अध्याय ९

II श्रीराम जय राम जय जय राम II

मग वर्णांमाजीं छत्रचामर I स्वर्ग जयांचें अग्रहार I मंत्रविद्येसि माहेर I ब्राम्हण जे II 475 II
पृथ्वीतळींचे देव I जे तपोवतार सावयव I सकळ तीर्थांसि दैव I उदयलें जें II 476 II
जेथ अखंड वसिजे यागीं I जे वेदांची वज्रांगी I जयांचिये दिठीचिया उत्संगीं I मंगळ वाढे II 477 II
जयांचिये आस्थेचेनि वोलें I सत्कर्म पाल्हाळीं गेलें I संकल्पें सत्य जियालें I जयांचेनी II 478 II
जयांचेनि गा बोलें I अग्नीसि आयुष्य जाहालें I म्हणोनि समुद्रें पाणी आपुलें I दिधलें याची प्रीती II 479 II
मियां लक्ष्मी डावलोनि केली परौती I फेडोनि कौस्तुभ घेतला हातीं I मग वोडवली वक्ष:स्थळाची वाखती I चरणरजा II 480 II
आझूनि पाउलाची मुद्रा I मी हृदयीं वाहें गा सुभद्रा I जे आपुलिया दैवसमुद्रा I जतनेलागीं II 481 II
जयांचा कोप सुभटा I काळाग्निरुद्राचा वसौटा I जयांचे प्रसादीं फुकटा I जोडती सिद्धि II 482 II
ऐसे पुण्यपुंज जे ब्राम्हण I आणि माझ्या ठायीं अतिनिपुण I आतां मातें पावती हें कवण I समर्थावें II 483 II
पाहें पां चंदनाचेनि अंगानिळें I शिवतले निंब होते जे जवळें I तिहीं निर्जिवींही देवांचीं निडळें I बैसणीं केलीं II 484 II
मग तो चंदनु तेथ न पवे I ऐसें मनीं कैसेनि धरावें I अथवा पातला हें समर्थावें I तेव्हां कायी साच II 485 II
जेथ निववील ऐशिया आशा I हरें चंद्रमा आधा ऐसा I वाहिजत असे शिरसा I निरंतर II 486 II
तेथ निवविता आणि सगळा I परिमळें चंद्राहून आगळा I तो चंदनु केविं अवलीळा I सर्वांगीं न बैसे II 487 II
कां रथ्योदकें जियेचिये कासे I लागलिया समुद्र जालीं आनायासें I तिये गंगेसि काय अनारिसें I गत्यंतर असे II 488 II
म्हणोनि राजर्षि कां ब्राम्हण I जयां गतिमति मीचि शरण्य I तयां त्रिशुद्धी मीच निर्वाण I स्थितीही मीचि II 489 II
यालागीं शतजर्जर नावे I रिगोनि केविं निश्चिंत होआवें I कैसेनि उघडिया असावें I शस्त्रवर्षीं II 490 II
आंगावरी पडतां पाषाण I न सुवावें केविं वोडण I रोगें दाटला आणि उदासपण I वोखदेंसीं II 491 II
जेथ चहूंकडे जळत वणवा I तेथूनि न निगिजे केंविं पांडवा I तेविं लोका येऊनि सोपद्रवा I केविं न भजिजे मातें II 492 II
अगा मातें न भजावयालागीं I कवण बळ पां आपुलिये आंगीं I काइ घरीं कीं भोगीं I निश्चिंती केली II 493 II
ना तरी विद्या कीं वयसा I ययां प्राणियांसि हा ऐसा I मज न भजतां भरंवसा I सुखाचा कोण II 494 II
तरी भोग्यजात जेतुलें I तें एका देहाचिया निकिया लागलें I आणि एथ देह तंव असे पडिलें I काळाचिये तोंडीं II 495 II
बाप दु:खाचें केणें सुटलें I जेथ मरणाचे भरे लोटले I तिये मृत्युलोकींचिये असे घडलें I हाटवेळे येणें II 496 II 
आतां सुखेंसि जीविता I कैंचि ग्राहिकी किजेल पांडुसुता I काय राखोंडी फुंकितां I दीपु लागे II 497 II
अगा विषाचे कांदे वाटुनी I जो रसु घेइजे पिळुनी I तया नाव अमृत ठेउनी I जैसें अमर होणें II 498 II
तेविं विषयांचें जें सुख I तें केवळ परम दु:ख I परि काई कीजे मूर्ख I न सेवितां न सरे II 499 II
कां शीस खांडूनि आपुलें I पायींच्या खतीं बांधिलें I तैसें मृत्यूलोकींचें भलें I आहे आघवें II 500 II
म्हणोनि मृत्युलोकीं सुखाची काहाणी I ऐकिजेल कवणाचिये श्रवणीं I कैंचि सुखनिद्रा आंथरुणीं I इंगळांच्या II 501 II
जिये लोकींचा चंद्रु क्षयरोगी I जेथ उदयो होय अस्तालागीं I दु:ख लेऊनि सुखाचि आंगी I सळित जगातें II 502 II
जेथ मंगळाचिया अंकुरीं I सवेंचि अमंगळाची पडे पोहरी I मृत्यु उदराचिया परिवरीं I गर्भु गिंवसी II 503 II
जें नाहीं तयातें चिंतवी I तंव तेंचि नेइजे गंधर्वीं I गेलियाची कवणे गांवीं I शुद्धि न लगे II 504 II
अगा गिंवसितां आघवां वाटीं I परतलें पाउलचि नाहीं किरीटी I सैंघ निमालियाचिया गोठी I तियें पुराणें जेथींचीं II 505 II
जेथींचिये अनित्यतेचि थोरी I करितया ब्रम्हयाचे आयुष्यवेरी I कैसें नाहीं होणें अवधारीं I निपटूनियां II 506 II
ऐसी लोकींची जिये नांदणूक I तेथ जन्मले आथी जे लोक I तयांचिये निश्चिंतीचें कौतुक I दिसत असे II 507 II
पैं दृष्टादृष्टाचिये जोडी- I लागीं भांडवल न सुटे कवडी I जेथ सर्वस्वें हानि तेथ कोडी I वेंचिती गा II 508 II
जो बहुवे विषयविलासें गुंफे I तो म्हणती उवाईं पडिला सापें I जो अभिलाषभारें दडपें I तयातें सज्ञान म्हणती II 509 II
जयाचें आयुष्य धाकुटें होय I बळ प्रज्ञा जिरौनि जाय I तयाचे नमस्कारिती पाय I वडिल म्हणुनी II 510 II
जंव जंव बाळ बळिया वाढे I तंव.तंव भोजें नाचती कोडें I आयुष्य निमालें आंतुलियेकडे I ते ग्लानीचि नाहीं II 511 II
जन्मलिया दिवसदिवसें I होन लागे काळाचेंचि ऐसें I कीं वाढतीं करिती उल्हासें I उभविती गुढिया II 512 II
अगा मर हा बोलु न साहती I आणि मेलिया तरी रडती I परि असतें जात न गणिती I गहिंसपणें II 513 II
दर्दुर सापें गिळिजतु आहे उभा I कीं तो मासियां वेंटाळी जिभा I तैसे प्राणिये कवणा लाभा I वाढविती तृष्णा II 514 II
अहा कटकटा हें वोखटें I इये मृत्युलोकींचें उफराटें I एथ अर्जुना जरी अवचटें I जन्मलासी तूं II 515 II
तरि झडझडोनि वहिला निघ I इये भक्तीचिये वाटे लाग I जिया पावसी अव्यंग I निजधाम माझें II 516 II

"Brahmins hold the highest position in the hierarchial social classification system that divides society into four classes: Brahmins, Kshatriyas, Vaishyas, and Shudras. Having prerogative to heaven they are adept in Vedas and Upanishads. They are but the earthly manifestations of the divine. Well known for self discipline, austerity and asceticism, they are the illumination of pilgrimages and a refuge to yadnyas. Vedas find themselves safe in their hands and on their grace-full lap auspiciousness flourishes. The vine of good deeds spreads wide taking support of their conviction. The Truth survives by their will. By the ritual of offering materials into the sacred fire (yadnyas) nourishing it, the heat of the fire caused the clouds to rain, the water falling into the ocean. Pushing Goddess Laxmi sideways and  removing the necklace of the precious Kaustubh stone I bear my chest in anticipation of touch of dust of their feet. Sage Bhrigu's foot impression on my chest I still carry as adornment. Rudra, a fierce, primal form of Lord Shiva dwells in their anger and whose blessings bestow siddhis or supernatural powers. Such virtuous, righteous, pious, morally upright having immense merit realize Me. The neem tree in the vicinity of sandalwood tree becomes fragrant. When the fragrant paste is applied to the head of the deity, indirectly the sandalwood too is applied. The poison, known as Halahal, emerged during the Samudra Manthan (churning of the ocean), and while Lord Shiva drank it to prevent it from harming the universe, His throat turned blue as a result. If Lord Shiva is assumed to hold the crescent moon on His head to soothe his throat on fire, then Sandalwood is higher than moon both in it's soothing effect as well as fragrance. The Streams of water with support of river Ganga merge into the sea. Then Ganga too merges into the sea. Similarly great sages and brahmins who consider Me as their only refuge, there is no doubt that I become their ultimate solace. Not seeking Me with devotional love despite being born in the realm of sufferings will be like travelling in a boat with hundreds of holes, facing the attack of weapons with bare body, going harm's way when rocks fall, careless approach of  the diseased person towards medication or not trying to get out while being surrounded by fire. What kind of over confidence is this to take on the worldly sufferings without seeking My devotional love? Can the household and sense pleasures be relied upon to give everlasting joy? Or is it the worldly skills or exuberance of youth that is felt to be enough to derive pleasure? But you must understand that the sense pleasures are derived through the body which has fleeting existence. The body is bound to wither as time goes by. Nothing can prevent it. This world is a bustling marketplace overflowing with diverse array of goods, the sufferings. The death is the weighing scale. On this background taking birth in Mrutyulok, the realm of death where all beings are born with a physical body and are subject to death how can there be bliss? How can a lamp be lighted by blowing ash? Even if one drinks the juice obtained from crushing poisonous onion bulbs assuming it as Amrut, can it give immortality? Similarly the pleasure derived from senses causes great suffering. It's as vainly as cutting the head and tying it over the foot injury. And therefore true bliss is unheard of in Mrutyulok. How can peaceful sleep be possible in a bedding with scorpios? Here moon waxes and wanes, the suffering comes in the disguise of happiness. In Mrutyulok Mangal implies auspicious, yet Mars (Mangal) is considered a malefic planet, often associated with negative influences on health, wealth, and relationships, so much so that it even kills the baby while in the womb. Here people constantly worry about their body, That Which is Not. Yet when death snatches it away nobody can tell where it went. For those who die, there is no way back. Death constantly looms and  Puranas are full of its stories. One may go on describing it's fleeting nature as long as the life of Lord Bramha, yet it won't be enough. If it is so then it is indeed amusing to find the beings born in this fleeting Mrutyulok live a careless life ignoring Me. Those reluctant to better their afterlife spend recklessly on things damaging in the end. Most fortunate are called as those who live life of comforts and those who carry loads of desires are considered knowledgeable. Those having few years of life left, their strength of mind and body waning are adored for their seniority touching their feet. The parents who rejoice seeing their child grow are ignorant that the countdown to his death has already begun with his birth. The birthdays are celebrated every year with zest, with great enthusiasm. Death even as a word is intolerable, yet there is a loud mournful cry when someone dies. Despite this  there is not even a thought in the mind of these ignorant that they too are in the queue. Just like a frog desires grabbing a fly with tongue even while being swallowed by the snake, their constant desires are vainly in the end. Workings in the Mrutyulok are indeed weird and very frightening. Lord Krishna said, being born here in Mrutyulok was your fate, but now do the needful to get rid of it at the earliest. It's time to start treading the path of devotion, for then only you can realize My impeccably flawless eternal Self."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II