अध्याय १०

II श्रीराम जय राम जय जय राम II

चित्तें मीचि जाहाले I मियांचि प्राणे धाले I जीवों मरों विसरले I बोधाचिया भुली II 119 II
मग तया बोधाचेनि माजें I नाचती संवादसुखाचीं भोजें I आतां एकमेकां घेपे दीजे I बोधचि वरी II 120 II
जैशीं जवळिकेचीं सरोवरें I उचंबळलिया कालवती परस्परें I मग तरंगांसि धवळारें I तरंगचि होती II 121 II
तैसी येरयेरांचिया मिळणी I पडत आनंदकल्लोळांची वेणी I तेथ बोध बोधाचीं लेणीं I बोधेंचि मिरवी II 122 II
जैसें सूर्यें सूर्यातें वोंवाळिलें I कीं चंद्रें चंद्रम्या क्षेम दिधलें I ना तरी सरिसेनि पाडें मीनले दोनी वोघ II
तैसें प्रयाग होत सामरस्याचें I वरी वोसाण तरत सात्विकाचें I ते संवादचतुष्पथींचे I गणेश जाले II 124 II
तेव्हां तया महासुखाचेनि भरें I धांवोनि देहाचिये गांवाबाहेरें I मियां धाले तेणें उद्गारें I लागती गाजों II 125 II
पैं गुरुशिष्यांचिया एकांतीं I जे अक्षरा एकाची वदंती I ते मेघाचियापरी त्रिजगतीं I गर्जती सैंघ II 126 II
जैसी कमळकळिका जालेपणें I हृदयींचिया मकरंदातें राखों नेणे I दे राया रंका पारणें I आमोदाचें II 127 II
तैसेंचि मातें विश्वीं कथित I कथितेनि तोषें कंथू विरसत I मग तया विसरामाजीं विरत I आंगें जीवें II 128 II
ऐसें प्रेमाचेनि बहुवसपणें I नाहीं राती दिवो जाणणें I केलें माझें सुख अव्यंगवाणें I आपणपेयां जिहीं II 129 II

"The "chitta" (mind) "merging" into the Lord, a state of complete mental control and absorption, where the mind becomes steady, and it remains fixed on the divine, achieving perfect union, their vital life force feeling contented merging into Me. The cycle of death and rebirth is forgotten in the KNOWLEDGE of realization. The devotees dance in the ecstasy of Self realization and between them there is give and take of only Self realization. Just like two adjacent lakes when full become one along with their waves, the waves of ecstasy rise in unison when the devotees meet. The Self Realization becomes resplendent being adorned by itself. The outpouring of the devotional love for the divine when a devotee meets another is like sun worshipping another sun, cool rayed moon embracing another, the confluence or sacred meeting of the Ganga, Yamuna, and the mythical Saraswati rivers at Prayag. The Ashta Sattvik bhavas float on this water like a trash. When consciousness of the pure devotees bursts with ecstatic emotions of divine love, the range of emotions produced by this state of consciousness are known as Sattvik Bhavas (primarily eight in number), eight kind of transcendental ecstasies. They are manifested in one's external body. They are being stunned (Stambha), perspiration (Sveda), having the bodily hair standing on their end due to excitement (Romanch), faltering of one's voice (Swara bheda), trembling (Vepathu), fading of the body's colour  pallor(Vaivarna), tears (Ashru), shedding tears, often indicating deep emotion and loss of consciousness or fainting (Pralay). The encounter between the devotee and a divine is not just an exchange of words but a devotional journey. This dialogue serves as a crossroads where the devotee can choose a path of deeper understanding and transformation. When this comes true, the supreme ecstasy blooms and the body consciousness ceases.
The devotee experiences fulfillment and lauds praises. The wisdom of Omkar the Sadguru gives to the disciple taking him to solitude, the devotees convey the same to the three worlds as loudly as the thundering clouds. Just like the lotus bud on maturity cannot hold its nectar inside much longer and soon everyone from the lowly to the kings enjoy its rich fragrance, similarly the devotees absorbed in the ecstasy of their praises turn mute and then dissolve in it. The devotee's entire soul is stirred into ecstatic fervor. It is being completely absorbed in divine love, to the point where worldly awareness of time and space fades.
This profound spiritual state, known as Bhakti, is characterized by a feeling of oneness with the Divine, a loss of self, and an overwhelming sense of bliss that transcends ordinary consciousness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II