अध्याय १२

II श्रीराम जय राम जय जय राम II

ना तरी हेंही तुज I नेदवे कर्म मज I तरी गा तूं भज I पांडुकुमरा II 125 II
बुद्धीचियें पाठीं पोटीं I कर्माआदि कां शेवटीं I मातें बांधणें किरीटी I दुवाड जरी II 126 II
तरि हेंही असो I सांडीं माझा अतिसो I परि संयतीसीं वसो I बुद्धि तुझी II 127 II
आणि जेणें जेणें वेळे I घडती कर्में सकळें I तयांचीऔ तियें फळें I त्यजित जायें II 128 II
वृक्ष कां वेली I लोटती फळें आलीं I तैसीं सांडीं निपजलीं I कर्में सिद्धें II 129 II
परि मातें मनीं धरावें I कां मजउद्देशें करावें I हें कांहीं नको आघवें I जाऊं दें शून्यीं II 130 II
खडकीं जैसें वर्षलें I कां आगीमाजी पेरिलें I कर्म मानीं देखिलें I स्वप्न जैसें II 131 II
अगा आत्मजेच्या विषीं I जिवु जैसा निरभिलाषी I तैसा कर्मीं अशेषीं I निष्कामु होईं II 132 II
वन्हीची ज्वाळा जैसी I वायां जाय आकाशी I क्रिया जिरों दे तैसी I शून्यामाजीं II 133 II
अर्जुना हा फलत्यागु I आवडे कीर असलगु I परि योगामाजीं योगु I धुरेचा हा II 134 II
येणें फलत्यागें सांडे I तें तें कर्म न विरूढे I एकचि वेळे वेळुझाडें I वाझें जैसीं II 135 II
तैसें येणेंचि शरीरें I शरीरा येणें सरे I किंबहुना येरझारे I चिरा पडे II 136 II
पैं अभ्यासाचिया पाउटीं I ठाकिजे ज्ञान किरीटी I ज्ञानें येइजे भेटी I ध्यानाचिये II 137 II
मग ध्यानासि खेंव I देति आघवेचि भाव I तेव्हान कर्मजात सर्व I दूरी ठाके II 138 II
कर्म जेथ दुरावे I तेथ फलत्यागु संभवे I यागास्तव आंगवे I शांति सगळी II 139 II
म्हणोनि यावया शांति I हाचि अनुक्रमु सुभद्रापति I म्हणोनि अभ्यासुचि प्रस्तुतीं I करणें एथ II 140 II

"And if you find it difficult to dedicate all your Karmas to Me, I would like to tell you of yet another easy way. If you are unable to transcend the mind and intellect or fail to integrate Me in the beginning or end of Karma then also it is fine, keep aside even the love for Me, but let you discipline your mind to remain non attached to the fruits of your actions. Just like the trees or vines get rid of their ripened fruits, similarly after the Karmas are performed, do not stay attached to their outcomes. Dedicating every Karma in remembrance of Me, do not do this. Do not dedicate the Karma to Me, you too do not call yourself the doer, let them merge into Shunya, the formless, abstract, omnipresent, and eternal form of the ultimate reality (Brahma). It is the undifferentiated source from which all apparent entities arise and into which they merge. The Karma is as futile as the rain falling on a rock go in vain, or a seed sown in fire gets burnt, or a dream when fast asleep. The desirelessness towards the Karma should be just like the father doesn't desire his daughter in amorous way. Just like the flames of fire disappear in the sky, let all your Karmas disappear in the Shunya. Lord Krishna said, Karma phal tyaga or the renunciation of the fruits of one's actions appears to be very easy, yet it is the greatest among all the yogas. The Karma that is destroyed because of the renunciation of the attachment to the fruits of actions, stops sprouting permanently just like a bamboo grove is destroyed (dies off) after it flowers and sets seed. Similarly after death, the cycle of rebirth ceases once and for all. Abhyas, a consistent diligent effort leads to attainment of KNOWLEDGE, that further leads to the meditation. Entering a deep state of focussed awareness, the Karma separates from the soul. The renunciation of the attachment to the fruits of actions follow. Fal Tyag (renunciation of fruits of actions) brings tranquility. In essence, letting go of the "fruit" (fal) allows the soul to become still, calm, and truly free, finding its eternal home in peace. Lord Krishna said to Arjun, this is the step by step systematic sequential approach to attain peace. So start the Abhyas at the earliest."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II