अध्याय १३

II श्रीराम जय राम जय जय राम II

क्षेत्र तंव सविस्तर I सांगितलें सविकार I म्हणोनि आतां उदार I ज्ञान आइकें II 161 II
जया ज्ञानालागीं I गगन गिळिताति योगी I स्वर्गाची आडवंगी I उमरडोनि II 162 II
न करिती सिद्धीची चाड I न धरिती ऋद्धीची भीड I योगा ऐसें दुवाड I हेळसिती II 163 II
तपोदुर्गे वोलांडित I ऋतुकोटि वोवांडित I उलथूनि सांडित I कर्मवल्ली II 164 II
नानाभजनमार्गीं I धांवत उघडिया आंगीं I एक रिघताति सुरंगीं I सुषुम्नेचिये II 165 II
ऐसी जिये ज्ञानीं I मुनीश्वरांची उतान्ही I वेदतरूच्या पानोवानीं I हिंडतातीं II 166 II
देईल गुरुसेवा I इया बुद्धी पांडवा I जन्मशतांचा सांडोवा I टाकित जे II 167 II
जया ज्ञानाची रिगवणी I आविद्यें उणें आणी I जीवात्मया बुझावणी I मांडूनि दे II 168 II
जें इंद्रियांचीं द्वारें आडी I प्रवृत्तीचे पाय मोडी I जें दैन्यचि फेडी I मानसाचें II 169 II
द्वैताचा दुकाळु पाहे I साम्याचें सुयाणें होये I जया ज्ञानाची सोये I ऐसें करी II 170 II
मदाचा ठावोचि पुसी I जें महामोहातें ग्रासी I नेदी आपपरु ऐसी I भाष उरों II 171 II
जें संसारातें उन्मूळी I संकल्पपंकु पाखाळी I अनावरा वेंटाळी I ज्ञेयातें जें II 172 II
जयाचेनि जालपणें I पांगुळ होईजे प्राणें I जयाचेनि विंदाणें I जग हें चेष्टे II 173 II
जयाचेनि उजाळें I उघडती बुद्धीचे डोळे I जीवु दोंदावरी लोळे I आनंदाचिया II 174 II
ऐसें जें ज्ञान I पवित्रैकनिधान I जेथ विटाळलें मन I चोख कीजे II 175 II
आत्मया जीवबुद्धी I जे लागली होती क्षयव्याधि I ते जयाचिया सन्निधी I निरुजा कीजे II 176 II
तें अनिरूप्य कीं निरूपिजे I ऐकतां बुद्धी आणिजे I वांचूनि डोळां देखिजे I ऐसें नाहीं II 177 II
मग तेंचि इये शरीरीं I जैं आपुला प्रभावो करी I तैं इंद्रियांचिया व्यापारीं I डोळांहि दिसे II 178 II
पैं वसंताचें रिगवणें I झाडांचेनि साजेपणें I जाणिजे तेविं करणें I सांगती ज्ञान II 179 II
अगा वृक्षासि पाताळीं I जळ सांपडे मूळीं I तें शाखांचिये बाहाळीं I बाहेर दिसे II 180 II
कां भूमीचें मार्दव I सांगे कोभाची लवलव I नाना आचारगौरव I सुकुलीनाचे II 181 II
अथवा संभ्रमाचिया आयती I स्नेहो जैसा ये व्यक्ती I कां दर्शनाचिये प्रशस्ती I पुण्यपुरुष II 182 II
ना तरी केळीं कापूर जाहला I तो परिमळें जाणों आला I कां भिंगारीं दीपु ठेविला I बाहेरि फांके II 183 II
तैसें हृदयींचेनि ज्ञानें I जिये देहीं उमटती चिन्हें I तियें सांगों आतां अवधानें I चांगें आइक II 184 II

"Lord Krishna said, KNOWLEDGE is that in the quest of which the yogis transcend swarga and swallow the sky. Swallowing the sky" means transcending all limitations, forms, and boundaries—even the vastness of space (the "sky"). The yogi realizes that their true Self is one with the limitless, formless Absolute Reality, which is greater than everything else and beyond the field of vision or mental conception it is moving beyond heavenly material rewards and realize their oneness with the infinite, universal consciousness. They avoid the "trap" of riddhi siddhis, the allure of supernatural powers (siddhis) that may manifest as a result of advanced yogic practice. These powers while impressive are considered to be distraction from the ultimate goal of Self Realization.
The yogis embrace the challenges of the arduous path ("marga") of yoga, viewing the discipline and difficulties not as burdens, but as essential components of their journey toward acquiring knowledge, achieving self-realization, and ultimately, liberation (moksha). Their journey "across mountains of tapas" symbolizes the overcoming of physical discomfort, mental obstacles, desires, and "I" Consciousness that stand in the way of achieving this deep wisdom. They perform countless yadnyas' in their quest of KNOWLEDGE. The principle of karma-phal-tyag (renunciation of the fruits of action) is central to the path of action, or Karma Yoga, which the yogis follow in their quest for KNOWLEDGE. This practice involves performing one's duties (dharma) with dedication and sincerity, but without attachment to the results, whether success or failure. The yogis focus on activating the Sushumna nadi as the primary pathway to attain KNOWLEDGE.
The Sushumna is the central and most important of the 72,000 subtle energy channels (nadis) in the human body. It is envisioned as running along the central axis of the body, from the base of the spine (Muladhara chakra) to the crown of the head (Sahasrara chakra). 
Some use Bhakti Marga, the path of devotion to attain KNOWLEDGE. By dedicating all actions and feelings to God, the Bhakti yog dissolves the "I" Consciousness and realizes the underlying unity, gaining profound KNOWLEDGE and bliss. Some do profound study of Vedas for KNOWLEDGE engaging with classical commentaries to grasp the subtle vibrations, mantras and foundational philosophical concepts for spiritual growth and holistic understanding. Some resort to Guru-Seva as a means to attain the KNOWLEDGE.
Guru Seva is a transformative practice that aligns the disciple's life with spiritual goals, making them a worthy vessel for the profound, liberating knowledge that only a true Guru can bestow.
The true KNOWLEDGE acts as an antidote, dispelling the "magic dust" of Moha, the delusion and revealing one's true, blissful, and imperishable nature.
The KNOWLEDGE is attained by transcending the senses. The true KNOWLEDGE requires shutting the doors to the senses suggests an introspective path, where everyday sensory input is seen as a distraction or an inferior form of information that obstructs access to a deeper, more fundamental truth.
When this profound KNOWLEDGE is attained, the seeker naturally loses the desire for worldly enjoyments, thus "breaking the legs" or eliminating the foundation of Pravrutti. This leads to a state of inner contentment and liberation (Moksha), moving from the outward path of the senses to the inward path of Self Realization.
The true KNOWLEDGE destroys poverty of the mind, suggesting that KNOWLEDGE is a transformative force that empowers individuals to overcome the limitations of ignorance and a scarcity mindset.
The true KNOWLEDGE swallows duality or transcends duality. The pursuit of KNOWLEDGE ultimately leads to an experience of oneness that transcends all divisions created by the mind.
The true KNOWLEDGE is the direct realization of the non-dual nature of reality. It is a profound, experiential realization that the individual self is identical to the universal Self (Brahman).
The true KNOWLEDGE acts as a powerful light that exposes the illusory nature of pride and attachment, thereby "swallowing" or neutralizing their negative influence on the mind.
The understanding of one's true Self or KNOWLEDGE washes off the mud of Sankalpa, suggesting it eliminates the binding effects of Sankalpa (intentions, desires) that lead to karma and attachment. It embraces Param Tattva, the Supreme or Absolute Truth. This KNOWLEDGE goes beyond the material or intellectual realm and leads to spiritual liberation and inner peace.
The light of true KNOWLEDGE opens eyes of intellect. It highlights how profound wisdom and spiritual insight can expand a person's mental capacity and perception beyond ordinary, material understanding. It suggests that while the intellect is a powerful tool, it requires the guiding light of a deeper, more essential truth or wisdom to achieve its full potential and truly "see" the reality of existence.
Upon gaining the true KNOWLEDGE the Jiva realizes its inherent nature of infinite bliss and oneness with the ultimate reality (Brahman).
The true KNOWLEDGE cleanses the mind.
The realization of one's true, divine nature, the true KNOWLEDGE eradicates the "disease" of "I" Consciousness and the illusion of separateness (Jiva Bhav), leading to Moksha, peace, and the end of suffering.
Lord Krishna said, the true KNOWLEDGE in entirety is beyond the scope of explanation, yet I am doing it. It is through Buddhi or intellect that one can grasp abstract truths, the nature of reality, and KNOWLEDGE—things that are inherently invisible to the physical eyes. It then reflects through the senses.
Just like coming of Spring is known by freshness and greenness that returns to the landscape, similarly the true KNOWLEDGE is reflected through the senses. It suggests that 
they are able to control their senses instead of being controlled by them. Their actions, thoughts, and emotional responses are guided by an inner understanding of their true nature, rather than being driven by external desires or the demands of the "I " Consciousness.
The water the roots find underground is reflected by its green leaves.
The delicate, tender, and flexible nature of a new plant's first leaves and stem is a direct result or "reflection" of the gentle environment from which it emerges. The sprout's softness is a visible manifestation of the earth's nurturing power and receptivity.
A person's actions, moral character, core values and personal integrity are a direct reflection of their ancestry, family upbringing, and heritage.
The honour a person receives often mirrors the depth of affection and admiration people hold for them.
A person perceived as "pious"   exhibits inner qualities that manifest outwardly as a sense of peace and a gentle, positive demeanor. These perceived characteristics, such as a calmness of spirit and a certain radiance or brightness to their presence, are generally seen as outward reflections of their inner devotion, empathy, and virtuous living.
Just like the lantern illuminates its surrounding, let Me now illustrate to you how the KNOWLEDGE dawned within is reflected outside."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II