अध्याय १२

II श्रीराम जय राम जय जय राम II

जिहीं सकळभूतांचिया हितीं I निरालंबीं अव्यक्तीं I पसरलिया आसक्ति I भक्तीवीण II 60 II
तयां महेंद्रादि पदें I करिताति वाटवधें I आणि ऋद्धिसिद्धींचीं द्वंद्वें I पडोनि ठाती II 61 II
कामक्रोधांचे विलग I उठावती अनेग I आणि शून्येंसीं आंग I जुंझवावें कीं II 62 II
ताहाने ताहानचि पियावी I भुके लिया भूकचि खावी I अहोरात्र वांवीं I मवावा वारा II 63 II
उनीदिहाचें पहुडणें I निरोधाचें वेल्हावणें I झाडासि साजणें I चाळावें गा II 64 II
शीत वेढावें I उष्ण पांघुरावें I वृष्टीचिया असावें I घराआंतु II 65 II
किंबहुना पांडवा I हा अग्निप्रवेशु नीच नवा I भातारेंवीण करावा I तो हा योगु II 66 II
एथ स्वामीचें काज I ना बापिकें व्याज I परि मरणेंसीं जुंझ I नीच नवें II 67 II
ऐसें मृत्यूहूनि तिख I कां घोंटे कढत विख I डोंगर गिळितां मुख I न फाटे काई II 68 II
म्हणोनि योगाचिया वाटा I जे निगाले गा सुभटा I तयां दु:खाचाचि शेल वांटा I भागा आला II 69 II
पाहें पां लोहाचे चणे I जैं बोचरिया फडती खाणें I तैं पोट भरणें कीं प्राणें I शुद्धी म्हणों II 70 II
म्हणोनि समुद्र बाहीं I तरणें आथी केंही I कां गगनामाजीं पायीं I खोलिजतु असे II 71 II
वळघलिया रणाची थाटी I आंगीं न लगतां काठी I सूर्याची पाउटी I कां होय गा II 72 II
यालागीं पांगुळा हेवा I नव्हे वायूसि पांडवा I तेविं देहवंतां जीवां I अव्यक्तीं गति II 73 II
ऐसाही जरी धिंवसा I बांधोनियां आकाशा I झोंबती तरी क्लेशा I पात्र होती II 74 II
म्हणोनि येर ते पार्था I नेणतीचि हे व्यथा I जे का भक्तपंथा I वोटंगले II 75 II

"The highest welfare principle, the formless, having one's own support, those who yearn it's realization without Bhakti, the devotion. They face many hindrances by the likes of Lord Indra well known for disturbing the severe penances (tapasya) of yogis and sages, from deep-seated fear that their immense spiritual power might challenge his position as King of Heaven, often sending celestial nymphs (Apsaras) or Kamadeva (god of love) to distract them. Riddhi and Siddhi are the supernatural powers that manifest as a result of advanced spiritual practices. These powers are considered major obstacles and temptations to yogis because they can lead to ego, pride, and attachment to the material world, ultimately distracting them from the true goal of self-realization or liberation (Moksha). Also there are Kam (Lust) that pulls the mind towards fleeting sensory pleasures, distracting from inner bliss and spiritual goals, and Krodh (Anger) that arises when desires are blocked, creating inner turmoil further separating the yogi from divine connection. The path to Self Realization is inherently challenging. One has to satisfy the hunger swallowing itself, the thirst by thirst and fanning with hands. Where the wakefulness itself is deep sleep and control of senses is the bliss. Friendship with plants, nurturing them and appreciating their silent communication or literally talking to them. The warmth of the sun as a covering and wearing the cold, living in the house of rains. The Sati tradition, was a historical Hindu practice where a widow would immolate herself on her deceased husband's funeral pyre in anticipation of having him as husband in the future births. For the yogis predicament is like the woman following the Sati tradition, but without having the husband. There is no discipleship in yoga marga, also  there are no family tradition, customary duty, or ancestral practice passed down through a family or caste from generation to generation, ensuring continuity and identity. However there is a constant tussle with death. Such is this deadlier than death scalding poison. Just like the torn mouth is inevitable if a huge mountain is swallowed, the yoga marga is rigorous, demanding and exhausting. If a toothless person is forced to eat peanuts made of iron, what would it do, satisfy his hunger or life will be lost? Is it possible to swim across the ocean or walk in the space? In the middle of battle while actively engaged in the intense conflict, is it possible to come out unscathed? Piercing the solar sphere, who can go beyond? And therefore said Lord Krishna to Arjun, just like a cripple cannot race with the wind, the same predicament is of those driven by body consciousness in the practice of worshipping the formless, attributeless Supreme Being. Despite their hurdles those who persist with courage, keep going towards attaining Self Realization despite fear, challenges, or setbacks, there is severe suffering, distress, difficult trials/ordeals that test one's endurance. However those who follow the Bhakti Marga are saved from such sufferings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II