अध्याय ९
II श्रीराम जय राम जय जय राम II
देख पां गा किरीटी I आश्रमधर्माचिया राहाटी I विधिमार्गा कसवटी I जे आपणचि होती II 307 II
यजन करितां कौतुकें I तिहीं वेदांचा माथा तुके I क्रिया फळेंसि उभी ठाके I पुढां जयां II 308 II
ऐसे दीक्षित जे सोमप I जे आपणचि यज्ञाचें स्वरूप I तिहीं तया पुण्याचेनि नांवें पाप I जोडिलें देखें II 309 II
जे श्रुतित्रयातें जाणोनी I शतवरी यज्ञ करूनी I यजिलिया मातें चुकोनी I स्वर्गा वरिती II 310 II
जैसें कल्पतरुतळवटीं I बैसोनि झोळिये देतसे गांठी I मग निदैव निघे किरीटी I दैन्यचि करूं II 311 II
तैसे शतक्रतु यजिलें मातें I कीं ईप्सिताति स्वर्गसुखातें I आतां पुण्य कीं हें निरुतें I पाप नोहे II 312 II
म्हणोनि मजवीण पाविजे स्वर्गु I तो अज्ञानाचा पुण्यमार्गु I ज्ञानिये तयातें उपसर्गु I हानि म्हणती II 313 II
एऱ्हवीं तरी नरकींचें दु:ख I पावोनि स्वर्गा नाम कीं सुख I वांचूनि नित्यानंद गा निर्दोख I तें स्वरूप माझें II 314 II
मज येतां पैं सुभटा I या द्विविधा गा आव्हांटा I स्वर्गु नरकु या वाटा I चोरांचिया II 315 II
स्वर्गा पुण्यात्मकें पापें येइजे I पापात्मकें पापें नरका जाइजे I मग मातें जेणें पाविजे I तें शुद्ध पुण्य II 316 II
आणि मजचिमाजीं असतां I जेणें मी दुऱ्हावें पांडुसुता I तें पुण्य ऐसें म्हणतां I जीभ न तुटे काई II 317 II
परि हें असो आतां प्रस्तुत I ऐकें यापरी ते दिक्षित I यजूनि मातें याचित I स्वर्गभोगु II 318 II
मग मी न पविजे ऐसें I जें पापरूप पुण्य असे I तेणें लाधलेनि सौरसें I स्वर्गा येती II 319 II
जेथ अमरत्व हें सिंहासन I ऐरावतासारिखें वाहन I राजधानीभुवन I अमरावती II 320 II
जेथ महासिद्धींचीं भांडारें I अमृताचीं कोठारें I जिये गांवीं खिल्लारें I कामधेनूंचीं II 321 II
जेथ वोळगे देव पाइका I सैंघ चिंतामणीचिया भूमिका I विनोदवनवाटिका I सुरतरूंचिया II 322 II
गंधर्व गात गाणीं I जेथ रंभेऐशिया नाचणी I उर्वशी मुख्य विलासिनी I अंतौरिया II 323 II
मदन वोळगे शेजारें I जेथ चंद्र शिंपे सांबरें I पवना ऐसे म्हणियारे I धांवणें जेथ II 324 II
पैं बृहस्पती मुख्य आपण I ऐसे स्वस्तिश्रियेचे ब्राम्हण I भाटिये सुरगण I बहुवस जेथें II 325 II
लोकपाळ रांगेचे I राउत जियापरी पदवीचे I उच्चै:श्रवा खांचे I खोलणिये II 326 II
हें बहु असो जे ऐसे I भोग इंद्रसुखासरिसे I ते भोगिजती तंव असे I पुण्यलेशु II 327 II
"Adhering to Varnashrama Dharma, a social and philosophical framework that outlines a system of social organization based on "varna" (social class) and "ashrama" (stages of life), those who become symbol of righteousness, appreciated by Vedas when they perform fire rituals with the corresponding karma manifesting, hands holding its fruition. The performers of yadnya, consuming Somras during the rituals accumulate demerit instead of virtue attained through good deeds. Becoming adept in all three Vedas, do hundreds of yadnya, yet instead of offering it to Me seek heavenly bliss. It is like sitting under Kalpavruksha, the wish fulfilling tree holding a sack, yet wandering as a beggar. Performing hundreds of yadnya seeking heavenly bliss, how can it be called a virtuous merit? To seek heaven without Me is a path of ignorance. The WISE consider it to be a hindrance. It is from the sufferings of hell that the term heavenly bliss has come up. The Supreme Truth, the eternal bliss, perfectly impeccable is My Self. Heaven and hell deviate one away from Me. In a way these are the roads used by thieves. Heaven is the abode for those who do good deeds and hell for the morally corrupt. For those having pure, perfectly impeccable virtuous merit, they go to the Supreme Abode. Despite Me dwelling in all beings, to call that which distances Me from them, a virtuous karma will be like shattering the tongue into pieces. In this way those who perform yadnya as My worship, yet seek the heavenly bliss. They do reach the heaven through their sinful virtuous merit, though without My realization. Immortality is the throne in heaven. Amravati is it's capital. Airavat, the magnificent white elephant as the divine vehicle. It's storehouses full of Amrut, the divine nectar, there are big holdings of Mahasiddhis', and herd of Holy cows Kamdhenu. There Gods stand ready to serve and the ground is studded of the Chintamani stone symbolizing divine blessings. There are playgrounds of Kalpataru, surrounded by the wish fulfilling tree. There Gandharvas' sing (They are renowned for their musical prowess and often perform in the courts of the gods.), Rambha, Urvashi, the most accomplished Apsaras', the celestial nymphs dance, a source of delight and entertainment in the heavenly realm. In the bedchamber Madan or Kamdev, the God of Love stands eager to serve, Moon sprinkles moonbeams of Amrut and maidservants as quick as wind awaiting the command. Bruhaspati along with brahmins doing Swasti Vachan, a Vedic chant for auspiciousness and well-being give blessings. (Bruhaspati, also known as Jupiter, is considered the divine preceptor (Guru) and is revered for bestowing blessings of wisdom, knowledge.) The horse riders as legendary as Lokapalas', the guardians stand in a row. They are headed and lead by Uchchaihshrava, a seven-headed flying horse, created during the churning of the ocean. It is considered the best of horses. The heavenly pleasures and bliss can be enjoyed only till there is accumulated merit or virtue acquired through good deeds and actions."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II