अध्याय ९
II श्रीराम जय राम जय जय राम II
किंबहुना भवा बिहाया I आणि साचें चाड आथी जरी मियां I तरि तूं गा उपपत्ती इया I जतन कीजे II 140 II
एऱ्हवीं दिठी वेधली कवळें I तो ं चांदणियातें म्हणे पिवळें I तेंवि माझ्या स्वरूपीं निर्मळें I देखती दोष II 141 II
ना तरी ज्वरें विटाळलें मुख I तें दुधातें म्हणे कडू विख I तेविं अमानुषा मानुष I मानिती मातें II 142 II
म्हणऊनि पुढतपुढती धनंजया I झणें विसंबसी या अभिप्राया I जे इया स्थूलदृष्टि वायां I जाइजेल गा II 143 II
पैं स्थूलदृष्टी देखती मातें I तेंचि न देखणें जाण निरुतें I जैसें स्वप्नींचेनि अमृतें I अमरा नोहिजे II 144 II
एऱ्हवीं स्थूलदृष्टि मूढ I मातें जाणती कीर दृढ I परि तें जाणणेचि जाणणेया आड I रिगोनि ठाके II 145 II
जैसा नक्षत्राचिया आभासा I साठीं घातु झाला तया हंसा I माजीं रत्नबुद्धिचिया आशा I रिगोनियां II 146 II
सांगे गंगा या बुद्धी मृगजळ I ठाकोनि आलियाचें कवण फळ I काय सुरतरु म्हणोनि बाबुळ I सेविली करी II 147 II
हार निळयाचाचि दुसरा I या बुद्धी हातु घातला विखारा I कां रत्नें म्हणोनि गारा I वेंचि जेवीं II 148 II
अथवा निधान हें प्रगटलें I म्हणोनि खदिरांगार खोळे भरिले I कां साउली नेणतां घातलें I कुहां सिंहें II 149 II
तविं मी म्हणोनि प्रपंचीं I जिहीं बुडी दिधली कृतनिश्चयाची I तिहीं चंद्रासाठीं जेविं जळींची I प्रतिभा धरिली II 150 II
तैसा कृतनिश्चय वायां गेला I जैसा कोण्ही एकु कांजी प्याला I मग फरिणाम पाहो लागला I अमृताचा II 151 II
तैसे स्थूलाकारीं नाशिवंतें I भरंवसा बांधोनि चित्तें I पाहती मज अविनाशाते I थरि कैऔचा दिसे II 152 II
अगा काइ पश्चिमसमुद्राचिया तटा I निगिजत आहे पूर्विलिया वाटा I कां कोंडा कांडिता सुभटा I कणु आतुडे II 153 II
तैसें विकारलें हें स्थूळ I जाणितलेया मी जाणवतसें केवळ I काइ फेण पितां जळ I सेविलें होय II 154 II
म्हणोनि मोहिलेनि मनोधर्में I हेंचि मी मानुनि संभ्रमें I मग येथींचीं जियें जन्मकर्में I तिये मजचि म्हणती II 155 II
येतुलेनि अनामा नाम I मज अक्रियासि कर्म I विदेहासि देहधर्म I आरोपिती II 156 II
मज आकारशून्या आकारु I निरुपाधिका उपचारु I मज विधिवर्जिता व्यवहारु I आचारादिक II 157 II
मज वर्णहीना वर्णु I गुणातीतासि गुणु I मज अचरणा चरणु I अपाणिया पाणी II 158 II
मज अमेया मान I सर्वगतासी स्थान I जैसें सेजेमाजीं वन I निदेला देखे II 159 II
तो सें अश्रवणा श्रोत्र I मज अचक्षूसि नेत्र I अगोत्रा गोत्र I अरूपा रूप II 160 II
मज अव्यक्तासि व्यक्ति I अनार्तासी आर्ति I स्वयं तृप्ता तृप्ति I भाविती गा II 161 II
यज अनावरणा प्रावरण I भूषणातीतासि भूषण I मज सकळकारणा कारण I देखती ते II 162 II
मज सक्षजातें करिती I स्वयंभातें प्रतिष्ठिती I निरंतरातें आव्हानिती I विसर्जिती गा II 163 II
मी सर्वदा स्वत:सिदधु I तो कीं बाळ तरुण वृद्धु I मज एकरूपा संबंधु I जाणती ऐसे II 164 II
मज अद्वैतासि दुजें I मज अकर्तेयासि काजें I मी अभोक्ता कीं भुंजें I ऐसें म्हणती II 165 II
मज अकुळाचें कुळ वानिती I मज नित्याचे निधनें शिणती I मज सर्वांतरातें कल्पिती I अरि मित्र गा II 166 II
मी स्वानंदाभिरामु I तया मज अनेक सुखाचा कामु I आघवाचि मी असें समु I कीं म्हणती एकदेशी II 167 II
मी आत्मा एक चराचरीं I म्हणती एकाचा कैंपक्ष करीं I आणि कोपोनि एकातें मारीं I हेंचि वाढविती II 168 II
किंबहुना ऐसे समस्त I जे हे मानुषधर्म प्राकृत I तयाचि नांव मी ऐसें विपरीत I ज्ञान तयांचे II 169 II
जंव आकारु एक पुढां देखती I तंव हा देव येणें भावें भजती I मग तोचि विघडलिया टाकिती I नाहीं म्हणोनि II 170 II
मातें येणें येणें प्रकारें I जाणती मनुष्य ऐसेनि आकारें I म्हणऊनि ज्ञानचि तें आंधारें I ज्ञानासि करी II 171 II
"Lord Krishna said, if the cycle of existence of birth, death and rebirth frightens you and you rear a true yearning for My realization then treasure what has been said. Otherwise just like for the jaundiced eye the silvery moonlight appears yellow, the Pure Consciousness appears flawed. When taste is lost due to fever, the milk tastes bitter poison. Similarly to the ignorant the divine appears human. And therefore I am reiterating it again and again so that you don't forget. You need to transcend the physical perception. The deeper, more subtle contemplation is beyond mere physical perception or gross vision. It is like drinking Amrut in dream doesn't grant immortality. In general people look at Me with gross vision. The swan finds itself at loss when tempted to enter water to pluck the jewels, not knowing that they are only the reflection of stars in water. Similarly the True KNOWLEDGE is beyond what the ignorant call as knowledge. What spiritual merit can there be assuming mirage as the Holy river Ganga? What is the use of worshipping a Babul tree assuming it as the Divine wish fulfilling tree Kalpavruksha? What can be the outcome if one holds a serpent assuming it as a necklace, or someone plucking pebbles assuming they are the diamonds, or filling coffers with glowing embers or smouldering coal assuming it as a hidden treasure, or a lion jumping into the deep waters of a well seeing it's reflection in the water as another lion. Similarly those who find Me in the material world or phenomenal universe is just like embracing the reflection of moon in water to hold the moon. Believing in the impermanent world of name and form and expecting the eternal Me in it is like expecting the benefits of Amrut by drinking starchy water. Going east how can one reach the western sea shore? Or winnowing of chaff would never result in grain. Similarly how can the Formless Me be realized from the physical universe composed of five fundamental elements known as Panchmahabhutas? How can thirst be quenched by drinking foam? And therefore those who because of delusion assume the worldly existence to be Me, that I too come under the perview of the cycle of existence, they give name to the nameless Me and acuse the non doer Me of Karma, the formless Me that I have a form. I do not seek accolades, the praise or recognition, yet they acuse Me of rituals. Though I transcend human defined rules, they accuse Me as worldly. They colour Me while I am colourless. They accuse me of Gunas' even though I am beyond the three Gunas (Sattva, Rajas, and Tamas), the limbless Me of having limbs, the infinite Me as finite, the All Pervading Me as of belonging to a particular place. Just like the one who is fast asleep sees forest while still in bed, they give form to the formless Me according to their liking. They assume ears to the earless Me, eyes to the eyeless Me. They identify Me by a particular ancestral heritage while I have none. The Unmanifest Me is identified as manifest, worshipped by rituals. They seek to satisfy the self and impose clothes, adornment upon Me. The primordial cause is taken simply as cause. The Unmanifest Me is cast as idols, consecrate the Self Manifested, Self Existent Me. Call upon Me and do the immersion of the eternal Me. In the eternal Self Existent Me they assume different stages of life such as childhood, youth and old age. To the non dual Me they bring duality and subject to actions the non doer Me. Despite being the non-experiencer, they consider Me the enjoyer of the offerings to Me. Glorify My ancestral lineage ignoring My True Self. They assume demise of the indestructible Me and wail in sorrow. I am Omnipresent, yet they identify Me as friend, enemy etc. I am ever absorbed in the Supreme Bliss, yet assume that I desire happiness. Me who occupies all equally is assumed to be belonging to a particular place. Though I am the Supreme Soul of the whole animate, inanimate world, they make e known as of taking sides, having a biased view. What more can I tell you Parth said Lord Krishna, for they assume in Me the human nuances, the subtle differences, variations in human behavior, emotions, expressions. So weird is their knowledge. A sculpted idol of a deity is worshipped with devotion. The same if breaks, it is thrown away assuming that its divinity has ceased. In this way they give human form to Me. This knowledge of theirs obscures the True KNOWLEDGE."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II