अध्याय ८

II श्रीराम जय राम जय जय राम II

मग तया ब्रम्हगोळकांचे अंशांश I प्रसवती आदिसंकल्प असमसहास I हें असो ऐसी बहुवस I सृष्टी वाढे II 24 II
फरि दुजेनविण एकला I परब्रम्हचि संचला I अनेकत्वाचा आला I पूर जैसा II 25 II
तैसें समविषमत्व नेणों कैचें I वांयांचि चराचर रचे I पाहातां प्रसवतिया योनीचे I लक्ष दिसती II 26 II
येरी जीवभावाचिये पालविये I कांहीं मर्यादा करूं न ये I पाहिजे कवण हें आघवें विये I तंव मूळ तें शून्य II 27 II
म्हणूनि कर्ता मुदल न दिसे I आणि सेखीं कारणही कांहीं नसे I माजीं कार्यचि आपैसें I वाढोंचि लागे II 28 II
ऐसा करितेनवीण गोचरु I अव्यक्तीं हा आकारु I निपजे जो व्यापारु I तया नाम कर्म II 29 II

"The parts of infinite universes grow fast and so the expanse of the Creation. But behind all multiplicity of this manifold universe that appears like a flood, Parabramha, the one Supreme Essence, All Pervading, changeless and eternal persists in all its splendour. The Creation is full of even and odds. The  Creation is 'Charachar', 'Char' is the mobile creation, which includes all living beings, from humans to animals to plants. While 'Achar' is the immobile creation, which includes mountains, rivers, and other inanimate objects. while the physical forms of Creation are temporary, the underlying essence, the soul, is eternal and part of the divine. 'Shunya' is seen as the primordial state from which the universe emerges. It's not nothingness, but rather the infinite potential for existence. The act of manifestation is understood as the expansion or unfolding of this potential within 'Shunya.' There is no doer and neither is there a reason for the Creation to come into existence, yet the Creation comes into being. While actions (Karma) occur, the individual self (jiva) is not the sole or ultimate doer. Actions arise from the interplay of Prakruti (matter) and Purush (Consciousness), and the individual self is often seen as being entangled in this process. That which manifests on the unmanifest primordial without the doer is called Karma."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II