अध्याय ९
II श्रीराम जय राम जय जय राम II
आमुचा प्रकृतीपैलीकडील भावो I जरी कल्पनेवीण लागसी पाहों I तरी मजमाजीं भूतें हेंही वावो I जे मी सर्व म्हणउनि II 71 II
एऱ्हवीं संकल्पाचिये सांजवेळे I नावेक तिमिरेजती बुद्धीचे डोळे I म्हणोनि अखंडितचि परि झांवळें I भूतभिन्न ऐसें देखे II 72 II
तेचि संकल्पाची सांज जैं लोपे I तैं अखंडितचि आहे स्वरूपें I जैसे शंका जातखेंवो लोपे I सापपण माळेचें II 73 II
एऱ्हवीं तरी भूमीआंतूनि स्वयंभ I काय घडेयागाडगेयांचे निघती कोंभ I परि ते कुलालमतीचे गर्भ I उमटले कीं II 74 II
ना तरी सागरींच्या पाणी I काय तरंगांचिया आहाति खाणी I ते अवांतर करणी I विरयाची नव्हे II 75 II
पाहें पां कापसाच्या पोटीं I काय कापडाची होती पेटी I तो वेढितयाचिया दिठी I कापड जाहला II 76 II
जरी सोनें नेणें होउनि घडे I तरी तयाचें सोनेंपण न मोडे I येर अळंकार हे वरचिलीकडे I लेतयाचेनि भावें II 77 II
सांगें पडिसादाचीं प्रत्युत्तरें I कां आरिसां जें आविष्करे I तें आपुलें कीं साचोकारें I तेथेंचि होतें II 78 II
तैसिये निर्मळ माझ्या स्वरूपीं I जो भूतभावना आरोपी I तयासि तयाच्या संकल्पीं I भूताभासु असे II 79 II
तेचि कल्पिती प्रकृती पुरे Iतरि भूताभासु आधींच सरे I मग स्वरूप उरे एकसरें I निखळ माझें II 80 II
हें असो आंगीं भरलिय भवंडी I जैशा भोंवत दिसती अरडीदरडी I तैशीं आपलिया कल्पना अखंडीं I गमती भूतें II 81 II
तेचि कल्पना सांडूनि पाहीं I तरि मी भूतीं भूतें माझिया ठायीं I हें स्वप्नींही परि नाहीं I कल्पावयाजोगें II 82 II
आता मीच एक भूतातें धर्ता I अथवा भूतांमाजी मी असता I या संकल्पसन्निपाता- I आंतुलिया बोलिया II 83 II
म्हणोनि परियेसीं गा प्रियोत्तमा I यापरी मी विश्वेंसीं विश्वात्मा I जो इया लटकिया भूतग्रामा I भाव्यु सदां II 84 II
रश्मीचेनि आधारें जैसें I नव्हे तेंचि मृगजळ आभासे I माझ्या ठायीं भूतजात तैसें I आणि मातेंही भावी II 85 II
मी ये परीचा भूतभावनु I परि सर्व भूतांसि अभिन्नु I जैसी प्रभा आणि भानु I एकचि ते II 86 II
हा आमुचा ऐश्वर्ययोगु I तुवां देखिला कीं चांगु I आतां सांगें कांहीं एथ लागु I भूतभेदाचा असे II 87 II
यालागीं मजपासूनि भूतें I आनें नव्हती हें निरुतें I आणि भूतांवेगळिया मातें I कंहींच न मनी हो II 88 II
"If you think My True Self is beyond mental projections then the belief that all beings are part of Me turns futile. This is because Everything is Me only. Sankalpa, the mental formations, desires, or intentions that arise from the mind give rise to twilight like situation, gradual fading of light that blinds the eyes of intellect. This makes the eternal non dual Me appear to be plurality. As soon as the twilight ends, just like the illusion of rope appearing as snake disappears, the All-Pervading, Changeless and Eternal Supreme Reality manifests in all its splendour. Do the pots sprout from ground? No, they are the manifestations of the potmaker's creativity. Do the ocean holds within it mines of waves? No, the waves are making of the wind as it blows across the ocean. Do the cotton hold a box of cloth within? No, the wearer wears cotton in the form of cloth. The ornaments are made of gold, but its gold-ness doesn't cease. The wearer wears gold in the form of ornaments. Is not echo a sound that is repeated as it is sent back? The reflection in mirror is about what looks into it. And therefore those who acuse the non dual formless Me of the Creation of name and form, the Creation is in their Sankalpa. The cessation of Maya (illusion) and the ending of Sankalpa (intention or resolve) are closely related. When one transcends Maya, the illusions of the material world fade, and with it, the binding nature of Sankalpa diminishes. With this liberation from the binding nature of Maya and Sankalpa, what remains is My pristine, unchanging True Self. Just like the feeling of dizziness makes the world seems to spin, the delusion makes the eternal undivided Oneness appear as multiplicity of this manifold universe. Without this delusion however "I am in everything and everything is in Me" is difficult to imagine even in a dream. And therefore to say that I hold all beings dwelling within them will be babbling in delirium. My dearest Arjun said Lord Krishna, to assume Me as universe or a Supreme Soul is an illusion. Just like rays of Sun create an illusion of mirage, similarly the beings appear in the undivided Me. In this way I am the underlying support of all beings. The Homogeneous Oneness is like sun and radiance are the same. This line of thought is known by "Eishwarya Yoga". Hope you understood this. Now tell me Parth, do you think there is any place left for duality? In short neither the beings are distinct from Me, nor I am distinct from them."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II