अध्याय १२

II श्रीराम जय राम जय जय राम II

जो निंदेतें नेघे I स्तुति न श्लाघे I आकाशा न लगे I लेपु जैसा II 207 II
तैसे निंदे आणि स्तुती मानु करूनि एके पांती I विचरे प्राणवृत्ति I जनींवनीं II 208 II
साच लटिकें दोन्ही I न बोले जाहला मौनी I जो भोगितां उन्मनी I आरायेना II 209 II
जो यथालाभें न तोखे I अलाभें न पारुखे I पाउसेंवीण न सुके I समुद्रु जैसा II 210 II
आणि वायूसि एके ठायीं I बिढार जैसें नाहीं I तैसा न धरीच कहीं I आश्रयो जो II 211 II
आघवांचि आकाशस्थिति I जेविं वायूसि नित्यवस्ती I तेविं जगचि विश्रांति- I स्थान जया II 212 II
हें विश्वचि माझें घर I ऐसी मति जयाचि स्थिर I किंबहुना चराचर I आपण जाहला II 213 II
मग याहीवरी पार्था I माझ्या भजनीं आस्था I तरि तयातें मी माथां I मुकुट करीं II 214 II
उत्तमासि मस्तक I खालविजे हें काय कौतुक I परि मानु करिती तीन्ही लोक I पायवणियां II 215 II
तरि श्रद्धावस्तुसि आदरु I करितां जाणिजे प्रकारु I जरी होय श्रीगुरु I सदाशिवु II 216 II
परि हें असो आतां I महेशातें वानितां I आत्मस्तुति तत्वता I संचारु असे II 217 II
ययालागीं हें नोहे I म्हणितलें रमानाहें I अर्जुना मी वाहें I शिरीं तयातें II 218 II
जे पुरुषार्थसिद्धि चौथी I घेऊनियां आपुली हातीं I रिगाला भक्तिपंथीं I जगा देतु II 219 II
कैवल्याचा अधिकारी I मोक्षाची सोडीबांधी करी I कीं जळाचिये परी I तळवटु घे II 220 II
म्हणोनि गा नमस्कारूं I तयातें आम्ही माथां मुकुट करूं I तयाची टांच धरूं I हृदयीं आम्ही II 221 II
तयाचिया गुणांचीं लेणीं I लेववूं आपुलिये वाणीं I तत्राची कीर्ती श्रवणीं I आम्ही लेऊं II 222 II
तो पाहावा हे डोहळे I म्हणोनि अचक्षूसि मज डोळे I हातींचेनि लीलाकमळें I पूजूं तमातें II 223 II
दोंवरी दोनी I भुजा आलों घेउनी I आलिंगावयालागुनी I तयाचें आंग II 224 II
तयासंगाचेनि सुरवाडें I मज विदेहा देह धरणें घडे I किंबहुना आवडे I निरुपमु II 225 II
तेणेसी आम्हां मैत्र I एथ कायसें विचित्र I परि तयचें चरित्र I ऐकती जे II 226 II
तेही प्राणापरौते I आवडती हें निरुतें I जे भक्तचरित्रातें I प्रशंसिती II 227 II
जो हा अर्जुना साद्यंत I सांगितला प्रस्तुत I भक्तियोगु समस्त- I योगरूप II 228 II
जेणें मी प्रीति करीं I कां मनीं शिरसा धरीं I येवढी थोरीं I जया स्थितिये II 229 II

"His tranquility remains undisturbed by external opinions, whether positive or negative. One's internal peace is independent of validation or criticism from others. His true nature or awareness remains pure and unchanging despite the passing of temporary thoughts and emotions, just like the the vast expanse of space itself is not physically altered by the transient nature of clouds. For him, Instead of getting into truth or false, the silence is the means by which all ends are achieved. Enjoys transcendental Unmani state, a profound spiritual or yogic state of mental quietude and ultimate awareness. Just like the seawater doesn't dry up if rains do not fall, the unkind remarks do not discourage and praise never elates the aspirant. Just like wind doesn't stay in one place, similarly he doesn't remain stuck anywhere. He finds its "rest" by achieving a state of complete unity with the ultimate, eternal reality that underlies the universe, just like to the wind the sky is. There is a firm understanding of KNOWLEDGE "the entire world is my home", the sense of belonging to the entire world, transcending boundaries of nation, caste, religion, or language. It is recognizing the divine within all beings and things (charachar), making the whole universe a manifestation of the divine. It is seeing oneself as Charachar. The aspiration to seek and practice profound, heartfelt devotion to Me, characterized by deep affection, loyalty, and love, I wear him as a crown on My head. Bowing your head before "the great" signifies deep respect, humility, reverence, and submission. To know how I, the sacred water used to wash whose feet is revered by the three worlds, adore My faithful devotee, one should serve Lord Shiva as his Guru. However I shall not elaborate more because glorifying Lord Shiva may imply Self praise. Just remember that I adore My devotee. Taking Moksha in hand, the fourth Purushartha, walking devotional path giving it to people with open hands.
Moksha is the fourth and ultimate Purushartha (aim of human life) signifying spiritual liberation, freedom from the cycle of birth and death (samsara), and self-realization (understanding one's unity with the Universal Self)
In a way the one who has attained Kaivalya, established in their true, blissful self liberates through Moksha. It is just like water describing quality of humility teaching us to be less self-important, supportive, flexible, and powerful through gentleness. Water finds the lowest point, showing that true strength involves not seeking to be above others but helping them. I bow before such devotee, wear him like a crown and proudly flaunt his footprint as sacred mark on the chest. Singing his praises adorns the tongue and the ears hear his glory. 
Satchidananda describing the ultimate reality (Brahma) as Existence (Sat), Consciousness (Chit), and Bliss (Ananda) assumed eyes in His yearning to see the devotee and worship him by the lotus flower I hold in My hands. I took the Saguna Chaturbhuja form to embrace him. The formless Me manifest in form to reciprocate the love and longing of a beloved devotee. No analogy can fully describe how much I adore My devotee. Those who listen to the biography of a devotee and describe their glory, they are too beloved to Me more than My life.
Lord Krishna said, this is all about the Bhakti Yoga, possessing characteristics like Yoga such as state of equanimity, inner peace, detachment etc. It is by the Bhakti Yoga, I adore My devotee, meditate upon him. In essence Bhakti Yoga Sthiti is the living experience of divine love, a constant inner connection with the Supreme, achieved through dedicated, loving devotion."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II