अध्याय १०

II श्रीराम जय राम जय जय राम II

ऐसाही जरी विपायें I सांडूनि पुढील पाये I सर्वेंद्रियांसि होये I पाठिमोरा जो II 72 II
प्रवर्तलाही वेगीं बहुडे I देह सांडूनि मागिलीकडे I महाभूतांचिया चढे I माथयावरी II 73 II
तेथ राहोनि ठायठिके I स्वप्रकाशें चोखें I अजत्व माझें देखे I आपुलिया डोळां II 74 II
मी आदीसि परु I सकळलोकमहेश्वरु I ऐसिया मातें जो नरु I यापरी जाणे II 75 II
तो पाषाणामाजीं परिसु I जैसा रसाआंतु सिद्धरसु I तैसा मनुष्याआंतु तो अंशु I माझाचि जाण II 76 II
ते चालतें ज्ञानाचें बिंब I तयाचे अवयव ते सुखाचें कोंभ I हें माणुसपण तें भांब I लौकिक भागु II 77 II
अगा अवचिता कापुरा- I माजीं सापडला हिरा I तरि पडिलिया नीरा I नागवे कीं तो II 78 II
तैसा मनुष्यलोकाआंतु I तो जरि जाहला प्राकृतु I तऱ्ही प्रकृतिदोषाची मातु I नेणेंचि की II 79 II
तो आपसयाचि सांडिजे पापीं I जैसा जळत चंदनु सर्पीं I तेविं मातें जाणे तो संकल्पीं I वर्जूनि घापे II 80 II
तेंचि आमुतें कैसें जाणिजे I ऐसें कल्पी जरी चित्त तुझें I तरी मी ऐसा हे माझे I भाव ऐकें II 81 II

"The detachment from external pleasures and turning the mind inward the person transcends the Panchamahabhootas'. It is going beyond the purely material and gross aspects of existence to realize a deeper, non-material reality or consciousness. When the five elements unite with the life element (the soul), the human body is formed. Transcending them involves separating the consciousness or spirit from this material form. In this beyond mind state, in the state of pure, blissful consciousness, free from thought he experiences My unborn nature. The one who realizes Me as beyond the beginning of universe, embodying the ultimate force behind all existence is like a precious Paras Stone among stones, like Amrut, the divine nectar among rasas', for he is My essence in all humankind. He is the KNOWLEDGE manifested, his organs the sprouts of bliss, his presence in human form but an illusion. If water falls on the camphor holding the diamond, the camphor dissolves, but the diamond doesn't. Similarly such person has mind open to everything but attached to nothing. Just like the snake bypasses the sandalwood tree on fire, the deep seated intentions leave the one who realizes My KNOWLEDGE. Now you may ask how My Knowledge could be attained? Lord Krishna now describes a multitude of bhavas, or manifestations, which are essentially His diverse glories and opulences."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II