अध्याय ८
II श्रीराम जय राम जय जय राम II
जयातें अव्यक्त म्हणों हें कोडें I म्हणतां स्तुति हें ऐसेऔ नावडे I जें मनबुद्धी न सांपडे I म्हणऊनियां II 179 II
आणि आकारा आलिया जयाचें I निराकारपण न वचे I आकारलोपें न विसंचे I नित्यता गा II 180 II
म्हणोनि अक्षर जें म्हणिजे I तेवींचि म्हणतां बोधुही उपजे I जयापरौता पैसु न देखिजे I यालागि परमगति जें II 181 II
परि आघवा इहीं देहपुरीं I आहे निजेलियाचे परी I जे व्यापारु करवी ना करी I म्हणऊनियां II 182 II
एऱ्हवीं जे शारीरचेष्टा I त्यांमाजीं एकही न ठके गा सुभटा I दाही इंद्रियांचिया वाटा I वाहतचि आहाति II 183 II
उकलूनि विषयांचा पेटा I होत मनाचा चोहटा I तो सुखदु:खाचा राजवांटा I भीतराहि पावे II 184 II
परि रावो पहुडलिया सुखें I जैसा देशींचा व्यापारु न ठके I प्रजा आपुलालेनि अभिलाखें I करितचि असती II 185 II
तैसें बुद्धीचें हन जाणणें I कां मनाचें घेणेंदेणें I इंद्रियांचें करणें I स्फुरण वायूचें II 186 II
हे देहक्रिया आघवी I न करितां होय न बरवी I जैसा न चलवितेनि रवी I लोकांनी चाले II 187 II
अर्जुना तयापरी I सुतला ऐसा आहे शरीरीं I म्हणोनि पुरुषु गा अवधारीं I म्हणिपे जयातें II 188 II
आणि प्रकृति पतिव्रते I पडिला एकपत्नीव्रतें I येणेंही कारणें जयातें I पुरुषु म्हणों ये II 189 II
"The Unmanifest (Avyakta), the Supreme Reality or Bramha is beyond the grasp of the mind and intellect. While the mind and intellect are the means for understanding the material world, they are insufficient for comprehending the ultimate truth. It's Unmafest-ness remains intact even when it manifests. The Supreme Reality is constant with or without it's manifestation. The Imperishable Absolute is therefore called as "Akshar", for there is nothing beyond it. That which is called eternal and invisible is the (ParamGati) Supreme Salvation (Complete Liberation), having attained which, one does not return to the cycle of birth-death. The Supreme Reality might be considered dormant or asleep in the sense that it's not actively controlling or directing the body's moment-to-moment functions, especially in the mundane, waking state. While the body operates through physical processes, a deeper, often unseen, spiritual or fundamental aspect of existence is present but not actively engaged in the day-to-day functioning of the body. Just like the affairs of state do not stop even if the king is not actively involved, making sense of experiences through intellect, the mind's thinking, feeling, and wanting, as well as perception, awareness, and memory, workings of life force, and bodily functions continue without the active participation of the Supreme Reality, the underlying dormant principle
which may not be directly apparent or active in our everyday experience. It is the potentiality, the ground of being, or the source from which all things arise. It is like Sun in the sky, aloof yet illuminates the world entire. Purush is considered as the passive, unchanging, and eternal principle of consciousness. It is the observer, the witness, and the source of awareness, but it does not act or interact with the material world. The relationship between Purush and Prakruti is a dynamic interplay of consciousness and matter, the two sides of the same coin, two fundamental aspects of reality. They are distinct yet inseparable. Purush is the subject, the knower, while Prakruti is the object, the known. Their interaction is what gives rise to the world of experience, with Purush experiencing the results of Prakruti's actions."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II