अध्याय १३

II श्रीराम जय राम जय जय राम II

गुरुगृहजये देशीं I तो देशुचि वसे मानसीं I विरहिणी कां जैसी I वल्लभातें II 375 II
तियेकडोनि येतसे वारा I देखोनि धांवे सामोरा I आड पडे म्हणे घरा I बीजमुद्रेआंतु कीजो II 376 II
साचा प्रेमाचिया भुली I तया दिसेशीचि आवडे बोली I जीवु थानापति करूनि घाली I गुरुगृहीं जो II 377 II
परि गुरुआज्ञा धरिलें I देह गांवी असे एकलें I वांसरुवा लाविलें I दावें जैसें II 378 II
म्हणे कैं हें बिरडे फिटेल I कैं तो स्वामी भेटेल I युगाहूनि वडिल I निमिष मानी II 379 II
ऐसेया गुरुग्रामींचें आलें I कां स्वयें गुरुंनींचि धाडिलें I तरी गतायुष्यां जोडलें I आयुष्य जैसें II 380 II
कां सुकतया अंकुरा I वरि पडलिया पियूषधारा I नाना अल्पोदकींचा सागरा I आला मासा II 381 II
ना तरी रंकें निधान देखिलें I कां आंधळिया डोळे उघडले I भणंगाचिया आंगा आलें I इंद्रपद II 382 II
तैसे गुरुकुळाचेनि नांवें I महासुखें अति थोरावे I जे कोडेंही पोटाळवे I आकाश कां II 383 II
पैं गुरुकुळीं ऐसी I आवडी जया देखसी I जाण ज्ञान तयापासीं I पाइकी करी II 384 II

"The disciple's intense yearning for his Guru's abode is like the deep emotional longing experienced by a woman separated from her husband. The disciple prostrates before the wind coming from Guru's abode and lovingly requests to grace by his presence. His fond talk even with the direction of Guru's abode gives him a sense of belonging to it. The agony of being away from the Guru is a feeling of helplessness and separation, much like a calf that "writhes and wriggles" to reach its mother but is tethered by a rope and cannot. In that longing the moment of painful separation from the Guru feels like an eternity. Meeting someone coming from Guru's abode or someone sent by Him is felt like a fresh breath of life. Just like the sprout losing vitality is showered upon by Amrut, the divine nectar, fish in a small pond falling into the sea, an utterly destitute finding a hidden treasure, a blind regaining vision, or a pauper elevated to the celestial authority of Lord Indra, the mere hearing of ShriGuru's name fills him with the Supreme Bliss so big that it encompasses the entire sky. Lord Krishna said, the one who is so fondly connected to Gurukul, an immersive living and learning environment to facilitate the disciple's complete transformation and realization of their ultimate potential under the direct guidance of the Guru, the KNOWLEDGE stand at his service."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आघवियाची दैवां I जन्मभूमी हे सेवा I जे ब्रम्ह करी जीवा I शोच्यातेंही II 370 II
ते आचार्योपास्ति I प्रकटिजैल तुजप्रती I बैसों दिले एकपांती I अवधानाची II 371 II
तरी सकळ जळसमृद्धी I घेऊनि गंगा निघाली उदधी I कीं.श्रुति हे महापदीं I पैठी जाहाली II 372 II
नाना वेंटाळुनि जीवितें I गुणागुण उखितें I प्राणनाथा उचितें I दिधलें प्रिया II 373 II
तैसें सबाह्य आपुलें Iजेणें गुरुकुळीं वोपिलें I आपणपें केलें I भक्तीचें घर II 374 II

"Lord Krishna said, let Me have your attention, for now I describe to you Guru Bhakti, a deep, heartfelt devotion, love, and faith in Guru, the revered preceptor. The sincere devotion and service to one's Guru bring about immense good fortune, blessings, and a divine grace. The smile of fortune is the state of constant inner joy and fulfillment that comes from a deep, pure, and loving relationship with one's Guru. This is not typically a guarantee of material wealth, but rather profound inner happiness, wisdom, and liberation from worldly suffering. The river Ganga takes with it all water to merge into the sea, the Vedas provide the foundational knowledge that leads to Moksha, or liberation from the cycle of birth and death and the cessation of all material suffering, resulting in profound inner peace and bliss. An ideal wife who is completely devoted, faithful, and loyal to her husband, treating him serving him with heart, mind, and soul, prioritizing his well-being and the family's honor above all else, even through hardship. Similarly through the the profound, active devotion to one's Guru, through selfless service (Guru-seva), unwavering obedience to their teachings and embodying their wisdom in one's life, the disciple becomes the temple of devotion."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि आर्जव तें ऐसें I प्राणाचें सौजन्य जैसें I आवडे तयाही दोषें I एकचि गा II 355 II
तोंड पाहूनि प्रकाशु I न करी जेंविं चंडाशु I जगा एकुचि अवकाशु I आकाश जैसें II 356 II
तैसें जयाचें मन I माणुसप्रती आनान I नव्हे आणि वर्तन I ऐसें पैं तें II 357 II
जें जगेंचि सनोळख I जगेंसीं जुनाट सोयरिक I आप पर हे भाख I जाणणें नाहीं II 358 II
भलतेणेंसीं मेळु I पाणिया ऐसा ढाळु I कवणेविखीं आडळु I नेघे चित्त II 359 II
वारियाची धांव I तैसे सरळ भाव I शंका आणि हांव I नाहीं जया II 360 II
मायेपुढें बाळका I रिगतां न पडे शंका I तैसें मन देतां लोकां I नालोची जो II 361 II
फांकलिया इंदीवरा I परिवारु नाहीं धनुर्धरा I तैसा कोनकोंपरा I नेणेचि जो II 362 II
चोखाळपण रत्नाचें I रत्नावरी किरणाचें I तैसें पुढां मन जयाचें I करणें पाठीं II 363 II
आलोचूं जो नेणे I अनुभवचि जोगावणें I धरी मोकली अंत:करणें I नव्हेचि जया II 364 II
दिठी नोहे मिणधी I बोलणें नाहीं संदिग्धीं I कवणेंसी हीनबुद्धी I राहटीजे ना II 365 II
दाही इंद्रियें प्रांजळें I निष्प्रपंचें निर्मळें I पाचही पालव मोकळे I आठही पाहर II 366 II
अमृताची धार I तैसें उजू अंतर I किंबहुना जो माहेर I या चिन्हांचें II 367 II
तो पुरुष सुभटा I आर्जवाचा आंगवटा I जाण तेथेंचि घरटा I ज्ञानें केला II 368 II
आतां ययावरी I गुरुभक्तिची परी I सांगों गा अवधारीं I चतुरनाथा II 369 II

"Just like the essence of Pran, the vital life force is the same and universal in all beings. Just like the sunlight doesn't decide whom to illuminate by looking at the face. Just like the whole world is enveloped by the same sky. Similarly the person whose mind behaves equally to all without discrimination. Having realized the true nature of the universe, a long standing ingrained connection to all. Having transcended the duality and realization of underlying unity of all existence, there is no false sense of separation such as mine and yours. Adapts with all like water. Having recognized the inherent unity naturally dissolves the basis for prejudice and fosters a feeling of love and compassion for all. His disposition is as straight as free flow of the wind. Doubt free and longing free, a state of inner peace, clarity, and contentment, where a person is no longer burdened by doubt, uncertainty, or an aching desire for something external. Being "longing free" means finding a sense of wholeness and satisfaction where you feel nothing is lacking, and you are present in the moment. The expression of his thoughts to people is as unhesitating as the child sits on the lap of mother carefreely. When the lotus blooms, its fragrance spreads freely pervading all directions. Similarly he whose mind has no hidden corners. A radiant ray falling on the pristine jewel follows suit. Similarly whose mind is reflection of his righteousness. Expresses his experience as it is without inhibitions. Do not waste time building castles in the air. There is an internal state of peace and satisfaction fostering a deep sense of sufficiency and well-being. His words are beyond the shadow of a doubt. There is no embarrassment or guilt of any kind. They never behave wickedly with anyone. They adhere to strong moral standards and consistently demonstrate integrity in their actions. All ten senses are impeccably flawless, transcend worldliness. Their mind is as pure as a stream of Amrut, the divine nectar. Their vital energies (the Five Pranas) operate without constraint during all eight divisions of the day and night (eight prahars). Their vital life energies function in perfect harmony and limitlessly throughout every moment of existence, reflecting a state of complete spiritual freedom and mastery over the physical and energetic self. Lord Krishna said, the one who lives these characteristics is the sincerity manifested and the true KNOWLEDGE is said to dwell in him. Now let Me illuminate you about Guru Bhakti."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

म्हणे उन्मेखसुलोचना I सावध होईं अर्जुना I करूं तुज ज्ञाना I वोळखी आतां II 339 II
तरि ज्ञान गा तें एथें I वोळख तूं निरुतें I आक्रोशेंवीण जेथें I क्षमा असे II 340 II
अगाध सरोवरीं I कमळिणी जियापरी I कां सदैवाचिया घरीं I संपत्ति जैसी II 341 II
पार्था तेणें पाडें I क्षमा जयातें वाढे I तेही लक्षे तें फुडें I लक्षण सांगों II 342 II
तरि पढियंतें लेणें I आंगीं भावें जेणें I धरिजे तेविं साहणें I सर्वचि जया II 343 II
त्रिविध मुख्य आघवे I उपद्रवांचे मेळावे I वरि पडिलिया नव्हे I वांकुडा जो II 344 II
अपेक्षित पावे I तें जेणें तोषें मानवे I अनपेक्षिताही करवे I मानु तोचि II 345 II
जो मानापमानातें साहे I सुखदु:ख जेथ सामा ये I निंदास्तुती नोहे I दुखंडु जो II 346 II
उन्हाळेनि जो न तपे I हिमवंतीं न कापे I कायसेनिही न वासिपे I पातलेया II 347 II
स्वशिखरांचा भारु I नेणे जैसा मेरु I कीं धरा यज्ञसूकरु I वोझें न म्हणे II 348 II
नाना चराचरीं न भूतीं I दाटणी नव्हे क्षिती I तैसा नाना द्वंद्वीं प्राप्तीं I घामेजेना II 349 II
घेउनी जळाचे लोट I आलिया नदीनदांचे संघाट I करी वाड पोट I समुद्र जेवीं II 350 II
तैसें जयाचियाठायीं I न साहणे काहींचि नाहीं I आणि साहतु असे ऐसेंही I स्मरण नुरे II 351 II
आंगा जें पातलें I तें करूनि घाली आपुलें I तेथ साहतेनि नवलें I घेपिजेना II 352 II
हें अनाक्रोश क्षमा I जयापाशीं प्रियोत्तमा I जाण तेणें महिमा I ज्ञानासि गा II 353 II
तो पुरुषु पांडवा I ज्ञानाचा वोलावा I आतां परिस आर्जवा I रूप करूं II 354 II

"Addressing Arjun whose eyes have been cleansed by collyrium of KNOWLEDGE Lord Krishna said, let Me now introduce you to the characteristics of a true KNOWLEDGE. When there is supreme forgiveness or forbearance, specifically the kind that is completely free of anger, malice, or the desire for accusation, it is the indication of the true KNOWLEDGE. The quality of forgiveness flourishes in him just like wealth grows in the household of a rich hearted, or lotus flowers bloom in a lake. Let Me now illustrate to you the characteristics of Kshama. The fondness with which we wear the ornaments, when with equal fondness we endure the hardships patiently. When one holds stoically, maintain inner peace, resilience and detachment despite being subjected to the three tapas, the three types of sufferings Adhyatmic tapa, Adhibhoutik tapa and Adhidaivik tapa. Heartily receives the pleasant as well as the unpleasant. Bear both honour and dishonour equally cultivating equanimity and an internal sense of peace that is not dependent on external validation, praise, or blame. For him ill-speaking and praise, pleasure and pain are same, so are hot and cold. Fears none. Just like the Meru mountain does not feel burdened by its summit, the Varaha avatar (boar incarnation) of Lord Vishnu that lifts earth by its tusks do not find it heavy, or the earth does not feel burdened by holding the Creation, similarly the dualities do not make him miserable. Just like the sea accommodates all river water flowing into it, similarly there is nothing that he can't bear and is unassuming of his endurance. Everything that happens, pleasure, sufferings etc, he treats them as essential form of the soul, the pure eternal divine essence. He endures, but don't boast about it. Such unconditional forgiveness makes the KNOWLEDGE elevate to glory. Such person becomes the very life of KNOWLEDGE. Let Me now illustrate to you Arjav meaning sincerity, honesty, uprightness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

म्हणाल हिरवे चारीं गोरूं I विसरे मागील मोहर धरूं I कां वारेलगें पाखिरूं I गगनीं भरे II 315 II
तैसिया प्रेमाचिया स्फूर्ती I फावलिया रसवृत्ति I वाहविला मती I आकळेना II 316 II
तरि तैसें नोहे आवधारा I कारण असे विस्तारा I एऱ्हवीं पद यरीं अक्षरा I तिहींचेंचि II 317 II
अहिंसा म्हणतां थोडी I परि ते तैंचि होय उघडी I जैं लोटिजती कोडी I मतांचिया II 318 II
एऱ्हवीं प्राप्तें मतांतरें I थातंबूनि आंगभरें I बोलिजैल तें न सरें I तुम्हांपाशीं II 319 II
रत्नपारखियांच्या गांवीं I जाईल गंडकी तरि सोडावी I काश्मीरीं न करावी I मिडगण जेवीं II 320 II
काइसा वासु कापुरा I मंद जेथ अवधारा I पिठाचा विकरा I तियेसांतें II 321 II
म्हणोनि इये सभे I बोलकेफणाचेनि क्षोभें I लाग सरूं न लभे I बोला प्रभु II 322 II
सामान्या आणि विशेखा I सकळै कीजेल देखा I तरि कानचेया मुखा- I खडे न्याल ना तुम्ही II 323 II
शंकेचेनि गदळें I जैं शुद्ध प्रमेय मैळे I तैं मागुतिया पाउलीं पळे I अवधान येतें II 324 II
कां करूनि बाबुळियेचि बुंथी I जळें जियें ठाती I तयांची वास पाहाती I हंस काई II 325 II
कां अब्रापैलीकडे I जैं येत चांदिणें कोडें I तैं चकोरें चांचुवडें I उचलीतीना II 326 II
तैसे तुम्ही वास न पाहाल I ग्रंथु नेघा वरि कोपाल I जरी निर्विवाद नव्हैल I निरूपण II 327 II
न बुझावितां मतें I न फिटे आक्षेपाचें लागतें I तें व्याख्यान जी तुमतें I जोडूनि नेदी II 328 II
आणि माझें तंव आघवें I ग्रंथन येणेंचि भावें I जे तुम्ही संतीं होआवें I सन्मुख सदां II 329 II
एऱ्हवीं तरी साचोकारें I तुम्ही गीतार्थाचे सोइरे I जाणोनि गीता एकसरें I धरिली मियां II 330 II
जे आपुलें सर्वस्व द्याल I मग इयेतें सोडवूनि न्याल I म्हणोनि ग्रंथु.नव्हे वोल I साचचि हे II 331 II
कां सर्वस्वाचा लोभु धरा I वोलीचा अव्हेरु करा I तरि गीते मज अवधारा I एकचि गति II 332 II
किंबहुना मज I तुमचिया कृपा काज I लागीं व्याज I ग्रंथाचें केलें II 333 II
तरि तुम्हां रसिकांजोगें I व्याख्यान शोधावें लागे I म्हणूनि जी मतांगें I बोलों गेलों II 334 II
तंव कथेसि फसरु जाहला I श्लोकार्थु दूरी गेला I कीजो क्षमा यया बोला I अपत्या मज II 335 II
आणि घांसाआंतिल हरळु I फेडितां लागे वेळु I तें दुषण नव्हे खडळु I सांडावा कीं II 336 II
कां संवचोरां चुकवितां I दिवस लागलिया माता I कोपावें कीं जीविता I जिताणें कीजे II 337 II
फरि यावरील हें नव्हे I तुम्हीं उपहासिलें तेंचि बरवें I आतां अवधारिजो देवें I बोलिलें ऐसें II 338 II

"Addressing the audience Sant Dnyaneshwar said, you may say that just like seeing the lush green pasture cattle forgets to turn back, or the blow of wind makes the bird soar in the sky, I got carried away by different flavors of emotions inspired by love. But let me tell you that it is not so. There is a reason behind this elaboration. Ahinsa may appear to be only a few letter word, but it's expanse is broad as it goes far beyond merely the absence of physical violence. It is a complex and active philosophy that encompasses a wide range of actions, motivations, and applications in personal, social, political life. Understanding Ahinsa in the truer sense requires a critical analysis of different perspectives to gain a deeper, more comprehensive, and objective view. Critical analysis demands the ability to examine the subject from multiple perspectives, free from undue bias or an irrational urge to conform to a specific outcome that won't be acceptable. In a town of jewellers, it is prudent to use the touchstone to test the purity of the precious metal than merely a crystal. Taking the reverse example, where even the otherwise unmistakable fragrance of camphor too goes unnoticed, what can be said about an ordinary flour?
A discerning, careful, or judicious audience values subtlety, objectivity, and a balanced approach over overt attempts at persuasion. Effective communication requires choosing the appropriate method based on the desired outcome and tailoring your approach to the specific audience. This is because both active listeners and passive listeners have fundamentally different engagement needs. For the active engagement of the listeners, an established principle must be supported by evidence to establish its validity and remove doubt. The heron doesn't step into water covered by algae. The chakor is a legendary bird said to be devoted to the moon, staring at it constantly and consuming moonbeams for sustenance. However it does not look up when the moon is obscured by the clouds. Similarly the detailed exposition of Gita Tattva, a comprehensive, clear, and logical explanation that provides sufficient, objective, and irrefutable evidence to eliminate any uncertainty is necessary for its acceptance. Otherwise it may evoke the anger of the audience. The critical analysis of different viewpoints that dispels all doubts is necessary to engage the attention of the Wise. This exposition is driven by your genuine interest in Bhagwad Gita. To allow an accused person freedom while awaiting trial, bail (personal bond) is enforced as a security for the temporary release of a person from  custody. Through your grace as the bail, let you obtain a release of the meaningful insights of Gita from me. Writing this book is but a pretext to attain your grace. To engage the listeners, capturing and holding their attention by creating a connection, making content relevant, and encourage the interaction I analyzed different viewpoints. But in doing so the description became too lengthy deviating from the original context, and so I seek your forgiveness assuming me as naive. A grit like tiny, hard particles in the food must be removed even if it takes time to remove them. For that reason one cannot be accused of consuming food slowly. If son is delayed of reaching home because he has to take detour to avoid a thief, then what should the mother do? Get angry with him or wave around his face the leaves of bitter Neem with salt to ward off the negative influence of the evil eye? I thank you for forgiving me. Let me now narrate what Lord Krishna said."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

काइ शाखा नव्हे तरु I जळेंवीण असे सागरु I तेज आणि तेजाकारु I आन काई II 294 II
अवयव आणि शरीर I हे वेगळाले काय कीर I कीं रसु आणि नीर I सिनानं आथी II 295 II
म्हणोनि हे जे सर्व I सांगितले बाह्यभाव I तें मनचि गा सावयव I ऐसें जाणें II 296 II
जें बीज भुईं खोंविलें I तेंचि वरी रूख जाहलें I तैसें इंद्रियद्वारीं फांकलें I अंतरचि कीं II 297 II
पैं मानसींचि जरी I अहिंसेचि अवसरी I तरी कैंची बाहेरी I वोसंडेल II 298 II
आवडे ते वृत्ति किरीटी I आधी मनौनीचि उठी I मग ते वाचे दिठी I करांसि ये II 299 II
वांचूनि मनींचि नाहीं I तें वाचेंसि उमटेल काई I बींवीण भुईं I अंकुर असे II 300 II
म्हणोनि मनपण जैं मोडे I तैं इंद्रियां आधींचि उबडें I सूत्रधारेंवीण साइखडें I वावो जैसें II 301 II
उगमींचि वाळूनि जाये I तें वोघीं कैचें वाहे I जीवु गेलिया आहे I चेष्टा देहीं II 302 II
तैसें मन हें पांडवा I मूळ या इंद्रियप्रभावा I हेंचि राहटे आघवां I द्वारीं इहीं II 303 II
परि जिये वेळीं जैसें I जें होऊनि आंतु असे I बाहेरि ये तैसें I व्यापाररूपें II 304 II
यालागीं साचोकारें I मनीं अहिंसा थांवें थोरें I जैसी पिकली द्रुति आदरें I बोभात निघे II 305 II
म्हणोनि इंद्रियें तेचि संपदा I वेचितां ही उदावादा I अहिंसेचा धंदा I करितें आहाती II 306 II
समुद्रीं दाटे भरितें I तैं समुद्रचि भरी तरियांतें I तैसें स्वसंपत्ति चित्तें I इंद्रियां केलें II 307 II
हें बहु असो पंडितु I धरूनि बाळकाचा हातु I वोळी लिही व्यक्तु I आपणचि II 308 II
तैसें दयालुत्व आपुलें I मनें हातापायां आणिलें I मग तेथ उपजविलें I आहिंसेतें II 309 II
याकारणें किरीटी I इंद्रियांचिया गोठी I मनाचियेचि राहाटी I रूप केलें II 310 II
ऐसा मनें देहें वाचा I सर्व संन्यासु दंडाचा I जाहला ठायीं जयाचा I देखशील II 311 II
तो जाण वेल्हाळ I ज्ञानाचें वेलाउळ I हें असो निखिळ I ज्ञानचि तो II 312 II
जे अहिंसा कानें ऐकिजे I ग्रंथाधारें निरूपिजे I ते पाहावीं हे उपजे I तैं तोचि पाहावा II 313 II
ऐसें म्हणितलें देवें I तें बोलें एकें सांगावें I परि फांकला हें उपसाहावें I तुम्ही मज II 314 II

"Branches of the tree is the tree itself. Can ocean be without water or radiance separate from the radiance? Can the body and it's organs, water and its fluidity be separate from each other? It suggests that what we perceive as "external" emotional conditions (bhavas in a worldly sense) are ultimately manifest as our own mind. Just like the seed sown deep into soil manifests outside in the form of a tree, the mind manifests through the senses to shape our experience of reality. If Ahinsa is not inside the mind, how can it manifest outside? Every external action or manifestation is a result of a prior internal mental state. A desire, a decision, or an intention (the Vrutti in the mind) precedes the physical act in the external world. Similarly Ahinsa is first born in the mind, and then it plays out or manifests through speech, vision and hands. Otherwise what is not in the mind, how can it vent through the speech? Unless the seed is sown in the soil, how can a sprout be expected? If the river dries out at the source itself, there will be no current, no water. When the vital life force leaves the body, all its movements cease. When the mindfulness of the mind ceases, the ten senses lose their vitality just like the puppets without the puppeteer. And therefore the mind is the primary processing center for sensory input. It interprets, gives meaning to, and generates emotional responses ("bhavas") to the information it receives from the senses. In essence the mind is the crucial mediator that transforms neutral sensory input into subjective experiences and emotional states. The mind acts as a channel that translates Vasanas (subtle inclinations or deep-seated impressions) into thoughts, desires, and ultimately, physical manifestation or action in the world. Just like the fragrance of a ripened fruit, the powerful, pervasive sweet aroma surges and is unmissable, the Ahinsa inculcated deep within manifests through the senses. With Ahinsa as their capital, the senses start trading it. Just like tides of the ocean push ocean water into the bay swelling it's water, similarly the mind enriches the senses. Just like an educator writes holding hand of the student to mould a proper grip, letter formation, and stroke direction, similarly the mind inculcating kindness in hands, feet and other sense organs rears Ahinsa. And therefore the description of the actions of the sense organs is actually the description of the functioning of the mind. And therefore said Lord Krishna, the person who manifests the renunciation of Ahinsa, the violence through the body, speech, mind, he becomes the very dwelling of KNOWLEDGE, the KNOWLEDGE manifested. The glory of Ahinsa we hear and which is described by books, if one yearns to see it manifest in human form then it is such a person. Sant Dnyaneshwar said, all that Lord Krishna said to Arjun should have been narrated by me in brief. However for not being able to do it he seeks forgiveness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

किंबहुना ऐसी I दिठी जयाची भूतांसी I करही देखसी I तैसेचि ते II 278 II
तरी होऊनियां कृतार्थ I राहिले सिद्धांचे मनोरथ I तैसे जयाचे हात I निर्व्यापार IIb 279 II
अक्षमें आण सन्यासिलें I कां निरिंधन आणि विझालें I मुकेनि घेतलें I मौन जैसें II 280 II
तयापरी कांहीं I जयां करां करणें नाहीं I जे अकर्तयाच्या ठायीं I बैसों येती II 281 II
आसुडैल वारा I नख लागेल अंबरा I इया बुद्धी करां I चळों नेदी II 282 II
तेथ आंगावरिलीं उडवावीं I कां डोळां रिइतें झाडावीं I पशुपक्ष्यां दावावी I त्रासमुद्रा II 283 II
इया केउतिया गोठी I नावडे दंडु काठी I मग शस्त्राचें किरीटी I बोलणें कें II 284 II
लीलाकमळें खेळणें I कां पुष्पमाळा झेलणें I ना करी म्हणे गोफणें I ऐसें होईल II 285 II
हालवतील रोमावळी I यालागीं आंग न कुरवाळी I नखांचीं गुंडाळीं I बोटांवरी II 286 II
तंव करणेयाचाचि अभावो I परि ऐसाही पडे प्रस्तावो I तरि हातां हाचि सरावो I जे जोडिजती II 287 II
कां नाभिकरा उचलिजे I हातु पडिलिया देइजे I ना तरी आर्तातें स्पर्शिजे I अळुमाळु II 288 II
हेंही उपरोधें करणें I तरी आर्तभय हरणें I नेणती चंद्रकिरणें I जिव्हाळा तो II 289 II
पावोनि तो स्पर्शु I मळयानिळु खरपुसु I येणें मानें पशु I कुरवाळणें II 290 II
जे सदा रिते मोकळे Iजैशीं चंदनांगें निसळें I न फळतांही निर्फळे I होतीचि ना II 291 II
आतां असो हें वाग्जाळ I जाणें तें करतळ I सज्जनांचें शीळ I स्वभाव जैसें II 292 II
आतां मन तयाचें I सागों म्हणों जरी साचें I छरी सांगितले कोणाचे I विलास हे II 293 II

"His hands too follow the divine grace of his vision. Being accomplished, just like he has attained a deep sense of satisfaction, his hands too stay motionless, passive. It is like vow of silence by a person unable to speak, or a born blind closing his eyes, or a person already inactive going for renunciation, or a put out fire without fuel. Conducive to his non action, his hands stay put. He doesn't move his hands, afraid it may injure the wind, or his nail may prick the sky. If so then for a fly sitting on the body, gently brush or shoo it away with his hand, or removing a fly caught into eyes, or scaring away the birds, animals, these things too he do not do. He who doesn't take into hand even a stick, he wielding a weapon in hands is out of question. Avoids revolving lotus flower or garland of flowers fearing it may turn into a slingshot and cause injury. Avoids moving the hand gently over the skin to save the body hair from being trampled. Even if the nails grow long, he doesn't cut them. Despite this, the hands do move but only while salutation, or offering to give assurance of safety, or extended to give support if someone falls, or a gentle loving touch conveying empathy, support and emotional warmth. His gentle, calming lovingness to relieve of sufferings is above even that of the soothing moonbeams. Their compassionate caress of the animals is so soft and soothing that before it even the fragrant breeze flowing from the Malay mountain would feel intense. The sandalwood tree is soothingly cooling in entirety. It may not bear fruit but it doesn't mean it is fruitless. Similarly his hands may be action less and free but they are the givers of eternal abundance. Lord Krishna said, now to illustrate his mind, is it not same as that of his hands?"

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आणि तयाचि परि किरीटी I थाउ जयाचिये दिठी I सांडिलिया भृकुटी I मोकळिया II 273 II
कां जे भूतीं लस्तु आहे I तिये रूपों शके विपायें I म्हणोनि वासु न पाहे I बहुतकरुनी II 274 II
ऐसाही कोणे एके वेळे I भीतरले कृपेचेनि बळें I उघडोनियां डोळे I दिठी घाली II 275 II
तरि चंद्रबिंबौनि धारा I निघतां नव्हती गोचरा I परि एकसरें चकोरां I निघती दोंदें II 276 II
तैसें प्राणियांसि होये I जरी तो कहीं वासु पाहे I तया अवलोकनाची सोये I कूर्मीही नेणे II 277 II

"A relaxed vision with calmness, peace of mind with no furrowed brow. Because having realized that Brahma dwells within all beings, afraid that an intense, penetrating gaze may hurt. And so prefers to keep his eyes closed. Despite this when he opens his eyes, his  Grace-full vision inspires a deep sense of inner peace and satisfaction. It is like the the Chakor bird subsist and thrive on the moonbeams even though it cannot see them. The association of female tortoise with grace is symbolic to its patience and endurance, wisdom and peace etc. His Grace-full look, a compassionate glance of benevolence is unparalleled."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

विरोधु वादुबळु I प्राणितापढाळु I उपहासु छळु I वर्मस्पर्शु II 271 II
आटु वेगु विंदाणु I आशा शंका प्रतारणु I हें सन्यासिले अवगुणु I जया वाचा II 272 II

"His speech is non-provocative, non-inciteful. It is a constructive dialogue and the pursuit of truth, while avoiding hostility, division, and harm. The speech that avoids gossip, criticism, and negative comments about others. His speech avoids offensive, critical, or emotionally hurtful remarks. There is no obstinate insistence, not forceful. There is no ulterior motive, hidden agenda in his speech. No cheating, deception of any kind involved, also doesn't raise doubts. It is not the speech that uses boastful empty words that appeal to sensual or worldly passions."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

पहिलें अहिंसेचें नांव I आम्ही केलें जंव I तंव स्फूर्ति बांधली हांव I इये मती II 238 II
तरि कैसेनि ययातें गाळावें I म्हणोनि पडिलें बोलावें I तेवींचि तुवांही जाणावें I ऐसा भावो II 239 II
बहुतकरूनि किरीटी I हाचि विषयो इये गोठी I एऱ्हवीं कां आडवाटीं I धांविजैल II 240 II
आणि स्वमताचिया निर्धारा I लागोनियां धनुर्धरा I प्राप्तां मतांतरां I निर्वचु कीजे II 241 II
ऐसी हें अवधारीं I निरूपिती परी I आतां ययावरी I मुख्य जें का II 242 II
तें स्वमत बोलिजैल I अहिंसे रूप कीजैल I जिया उठलिया आंतुल I ज्ञान दिसे II 243 II
परि ते अधिष्ठिलेनि आंगें I जाणिजे आचरतेनि बागें I जैसी कसवटी सांगे I वानियातें II 244 II
तैसे ज्ञानामनाचिये भेटी I सरिसेंचि अहिंसेचें बिंब उठी I तेंचि ऐसें किरीटी I परिस आतां II 245 II
तरि तरंगु नोलांडितु I लहरी पायें न फोडितु I सांचलु न मोडतु I पाणियाचा II 246 II
वेगें आणि लेसा I दिठी घालूनि आलिसा I जळीं बकु जैसा I पाउल सुये II 247 II
कां कमळावरी भ्रमर I पाय ठेविती हळुवार I कुचंबैल केसर I इया शंका II 248 II
तैसे फरमाणु पां गुंतले I जाणूनि जीव सानु्ले I कारुण्यामाजीं पाउलें I लफवूनि चाले II 249 II
ते वाट कृपेची करितु I ते दिशाचि स्नेहभरितु I जीवातळीं आंथरितु I आपुला जीवु II 250 II
ऐसिया जतना I चालणें जया अर्जुना I हें अनिर्वाच्य परिमाणा I पुरिजना II 251 II
पैं मोहाचेनि सांगडें I लासी पिलीं धरी तोंडें I तेथ दांतांचे आगरडे I लागती जैसे II 252 II
कां स्नेहाळु माये I तान्हयाचि वास पाहे I तिये दोन ठी आहे I हळुवार जें II 253 II
नाना कमळदळें I डोलविजती ढाळें I तो जेणें पाडे बुबुळें I वारा घेपे II 254 II
तैसेनि मार्दवें पाय I भूमीवरी न्यसीतु जाय I लागती तेथ होय I जीवां सुख II 255 II
ऐसिया लघिमा चालतां I कृमी कीटक पांडुसुता I देखे तरी माघौता I हळूचि निघे II 256 II
म्हणे पावो धडफडील I तरी स्वामीची निद्रा मोडैल I रचलेपणा पडैल I झोती हन II 257 II
जीवाचेनि नांवें I तृणातेंही नोलांडावे I मग न लेखितां जावें I हें कें गोठी II 259 II
मुंगिये मेरु नोलांडवे I मशका सिंधु न तरवे I तैसें भेटलियां न करवे I अतिक्रमु II 260 II
ऐसी जयाची चाली I कृपाफुलीं फळा आली I देखसी जियाली I दया वाचे II 261 II
स्वयें श्वसणेंचि तें सुकुमार I मुख मोहाचें माहेर I माधुर्यात्रजाहले अंकुर I दशन तैसे II 262 II
पुढां स्नैहा पाझरे I माघां चालती अक्षरें I शब्द पाठीं अवतरे I कृपा आधीं II 263 II
तंव बोलणेंचि नाहीं I बोलों म्हणे जरी कांहीं Iतरि बोल कोणाही I खुपेल कां II 264 II
बोलतां अधिकुही निघे I तरि कोण्हाही वर्मीं न लगे I आणि कोण्हासि न रिघे I शंका मनीं II 265 II
मांडिली गोठी हन मोडैल I वासिपैल कोणी उडैल I आइकोनि वोवांडिल I कोण्ही जरी II 266 II
तरि दुवाळी कोणा नोहावी I भंवई कवणाची नुचलावी I ऐसा भावो जीवीं I म्हणोनि उगा II 267 II
मग प्रार्थिला विपायें I जरि लोभें बोलों जाये I तरि परिसतया होये I मायबापु II 268 II
कां नादब्रम्हचि मुसे आलें I कीं गंगापय असळलें I पतिव्रते आलें I वार्धक्य जैसें II 269 II
तैसे साच आणि मवाळ I मितले आणि रसाळ I शब्द जैसे कल्लोळ I अमृताचे II 270 II

"In the beginning with the pronunciation of the word ahinsa came the inspiration of taking into account different perspectives. So thought of addressing them for better understanding. Their detailed description was necessary to acknowledge the messy realities we often come across where absolute non-violence may not always be feasible. Considering diverse viewpoints fosters better understanding of our perspective, let Me now ponder My thoughts about how ahinsa reflects when KNOWLEDGE is realized. Whether the attitude of ahinsa (non violence) is deeply absorbed or inculcated in the WISE is reflected by his behaviour just like purity of gold is determined by subjecting it to tests. Let Me have your attention for now I illustrate how ahinsa is born from the confluence of KNOWLEDGE and the mind. Without causing even a ripple, without breaking the waves, without disturbing water with unwavering single minded focus, swiftly yet delicately just like the heron steps into water carefully, or a honeybee enters the lotus flower delicately ensuring that the pollen underneath are not crushed. Walking lightly with mindfulness and compassion, taking into consideration that there are microscopic organisms even on the minutest speck. The path of the WISE is thus full of grace and wherever he sees, that direction becomes love manifested. Such careful walking cannot be expressed in words and is beyond measure. There is willingness to give your life to protect another. Cats are known for their ability to carry their kittens in their mouths without causing harm. When mother awaits her child, her gaze emanates softness full of tender, unconditional love. Swaying a tender lotus flower near the eyes, just like the soft fragrant air delicately touches the iris. With similar softness he walks. Where his feet touch the ground, it gives bliss to the beings living there. Walking softly like this if he comes across an insect, he pulls away. Assuming that the noise of his footsteps may interrupt Lord's peaceful sleep, he goes back. Do not crush the insect under his feet. When the WISE doesn't trample even the grass, he taking no cognizance of any living being is out of question. Just like an ant cannot cross the Meru mountain, or a fly cannot swim across the ocean, similarly the WISE do not step over any creature he comes across. The WISE whose walking is Grace come to fruition, his speech is kindness manifested. His words are a direct reflection and expression of his inner compassion and empathy. His breathing is soft, calming, his demeanor a maternal home of love evoking feelings of belonging and comfort. His row of teeth are as beautiful as sprouts of sweetness. Just like strong affection inspires heartfelt communication, the Grace manifests first followed by the words. A discerning person chooses their words thoughtfully and understands the power of restraint. This idea does not necessarily mean the WISE is always quiet, but that they know when speaking adds value and when silence is more appropriate. The words of the WISE are described as bringing healing, health, and life, serving to build up others rather than tearing them down. A gentle answer is seen as a way to turn away wrath and calm a situation, while a harsh word only stirs up anger and makes conflicts worse. Even when he talks a lot, words of the WISE are inherently constructive and do not aim to hurt; they aim to help and heal. Who knows by his speech something in making would abort before fruition, someone may feel fear, may jolt someone, or feel it dishonorable. And so to avoid this, to avoid wrath and to avoid trouble of any kind to anyone, the WISE mostly stays silent. However after an earnest request when he speaks, it is full of deep, heartfelt emotion, showing genuine care, compassion, or warmth just like parents to their children. The sound of their speech is like the Divine Resonance, sound of the universe. It's flow is as surging as waters of Holy Ganga, and full of substance like a wife continuing her devotion to her husband even after she gets old. Their only few yet soft meaningful words are but the ripples of the divine nectar Amrut."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि अहिंसा बहती परि I बोलिली असे अवधारीं I आपुलालिया मतांतरीं I निरूपिली II 218 II
परि ते ऐसी देखा I जैशा खांडुनियां शाखा I मग तयाचिया बुडुखा I कुंप कीजे II 219 II
कां बाहु तोडोनि पचविजे I मग भुकेची पीडा राखिजे I नानआ देऊळ मोडूनि कीजे I पौळी देवा II 220 II
तेसी हिंसाचि करूनि अहिंसा I निफजविजे हा ऐसा I पैं पूर्वमीमांसा I निर्णो केला II 221 II
जे अवृष्टीचेनि उपद्रवें I गादलें विश्व आघवें I म्हणोनि पर्जन्येष्टि करावे I नाना याग II 222 II
तंव तिये इष्टीचिया I पशुहिंसा रोकडी I मग अहिंसेचि थडी I कैंची दिसे II 223 II
पेरिजे नुसधी हिंसा I तेथ उगवैल काय आहिंसा I परि नवल बापा धिंवसा I या याज्ञिकांचा II 224 II
आणि आयुर्वेदु आघवा I तो याच मोहरा पांडवा I जे जीवाकारणें करावा I जीवघातु II 225 II
नानारोगें आहाळलीं I लोळती भूतें देखिलीं I ते हिंसा निवारावया केली I चिकित्सा कां II 226 II
तंव ते चिकित्से पहिलें I एकाचे कंद खणविले I एका उपडविलें I समूळीं सपत्रीं II 227 II
एकें आड मोडविली I अजंगमाची खाल काढविली I एकें गर्भिणीं उकडविलीं I पुटामाजीं II 228 II
आजातशत्रु तरुवरां I सर्वांगीं देवविल्या शिरा I ऐसे जीव घेऊनि धनुर्धरा I कोरडे केले II 229 II
आणि जंगमाही हात I लिऊन काढिलें पित्त I मग राखिले शिणत I आणीक जीव II 230 II
अहो वसतीं धवळारें I मोडूनि कलीं देव्हारें I नागवूनि वेव्हारें I गवादी घातली II 231 II
मस्तक पांघुरविलें I तंव तळवटीं उघडें पडलें I घर मोडोनि केले I मांडव पुढे II 232 II
नाना पांघुरणें I जाळूनि जैसें तापणें I कां जालें आंगधुणें I कुंजराचें II 233 II
ना तरी बैल विकूनि गोठा I पुंसा लावोनि बांधिजे गांठा I इया करणी कीं चेष्टा I काइ हंसों II 234 II
एकीं धर्माचिया वाहणी I गाळूं आदरिलें पाणी I तंव गाळितया आहाळणी I जीव मेले II 235 II
एक न पचविती कण I इये हिंसेचे भेण I तेथ कदर्थले प्राण I तेंचि हिंसा II 236 II
एवं हिंसाची अहिंसा I कर्मकांडीं हा ऐसा I सिद्धांतु सुमनसा I वोळखें तूं II 237 II

"Ahinsa is a multifaceted concept with a wide range of interpretations. While often translated simply as "non-violence," its meaning extends far beyond the mere absence of physical harm, encompassing one's thoughts, words, and action.
The concept of "attaining ahinsa (non-violence) through hinsa (violence)" is generally considered a paradox. 
Purva Mimansa is an ancient, orthodox school of Indian philosophy focused on interpreting the ritualistic sections (Karma-Kanda) of the Vedas to understand dharma (duty/righteous action). Attaining ahinsa (non-violence) through hinsa (violence) means that actions that appear as 'violence' might be necessary to uphold dharma, thus ultimately serving a greater form of ahimsa (minimizing overall harm). 
Lord Krishna said, protecting a tree by a fence made by cutting its branches. Satisfying belly hunger by cutting your hand and consuming it. Demolishing a temple to make it's courtyard. When the world suffers from drought, a yadnya is performed with an intention of invoking rains. But with animal sacrifice being an important part of the yadnya ritual, how can ahinsa be attained? By sowing hinsa, how can one reap the harvest of ahinsa? From the point of view of the performers of the yadnya, it is indeed a courageous act. Ayurved too walks on the same footsteps, taking life to save life. In preparation of the medicines used for the treatment of different diseases, the roots of certain medicinal plants are dug out of the ground and pulled, forced out by their root. Some are broken horizontally, their barks are peeled, while core of some are boiled. In trees known to be friendly to all, shallow incisions are cut into their bark to collect their gum, in turn drying out them. From the bile in the bodies of animals the medicines are prepared to save the diseased. Demolishing the home or dwelling that is currently occupied or lived in by people, and building a temple in its place. Earning money by deceitful, dishonest means and running a charity kitchen. Covering the head but exposing the feet. Demolishing house, and erecting a temporary shade or canopy. Burning the quilt and taking warmth from its fire or bathing an elephant. Building a cowshed after selling the bullock.  Having a cage without parrot. Lord Krishna said, the incongruity of these examples makes Me laugh. Some religious sect insist to filter the water. But in doing so the killing of some living beings can't be avoided.
Jains traditionally filter and often boil water to make it "lifeless", thereby minimizing the accidental killing of water-bodied souls 

Some due to fear of hinsa or violence refuse to eat even a morsel. However in doing so is not making one suffer by hunger pangs a form of hinsa?"

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि अदंभित्व ऐसें I लोभियाचें मन जैसें I जीवु जावो परि नुमसे I ठेविला ठावो II 203 II
तयापरी किरीटी I पडिलाहि प्राणसंकटीं I परि सुकृत क प्रकटी I आंगें बोलें II 204 II
खडाणे आला पान्हा I पळवून जेवीं अर्जुना I कां लपवी पण्यांगना I वडिलपण II 205 II
आढ्य आतुडे आडवीं I मग आढ्यता जेविं हारवी I ना तरी कुळवधू लपवी अवेवांतें II 206 II
नाना कृषिवळु आपुलें I पांघुरवी पेरिलें I तैसें झांकी निपजलें I दानपुण्य II 207 II
वरिवरी देहो न पूजी I लोकांतें न रंजी I स्वधर्मु वाग्ध्वजीं I बांधों नेणें II 208 II
परोपकारु न बोले I न मिरवी अभ्यासिलें I न शके विंकू जोडलें I स्फीतीसाठीं II 209 II
शरीरभोगाकडे I पहातां कृपणु आवडे I एऱ्हवीं धर्मविषयीं थोडें- I बहु न म्हणे II 210 II
घरीं दिसे सांकड I देहींची ही आयती रोड I परि दानीं जया होड I सुरतरूसीं II 211 II
किंबहुना स्वधर्मीं थोरु I अवसरीं उदारु I आत्मचर्चे चतुरु I एऱ्हवीं वेडा II 212 II
केळींचें दळवाडें I हळू पोकळ आवडे I परि फळोनियां गाढें I रसाळ जैसें II 213 II
कां मेघांचें आंग झील I दिसे वारेनि जैसें जाईल I परि वर्षती नवल I घनवट तें II 214 II
तैसा जो पूर्णपणीं I पाहतां धातीआयणी I एऱ्हवीं तरी वाणी I तोचि ठावो II 215 II
हें असो या चिन्हांचा I नटनाचु ठायीं जयाच्या I जाण ज्ञान तयाच्या I हातां चढे II 216 II
पैं गा अदंभपण I म्हणितलें तें हें जाण I आतां आइक खूण I अहिंसेची II 217 II

"Illustrating Adambhitva, pridelessness, unpretentiousness Lord Krishna said as unyielding as an avaricious who never discloses where he has kept his wealth buried come what may, is the person who do not talk of their good deeds themselves, even to the point of sacrificing their life. Just like a mischievous cow pretends welling up of milk, or a prostitute does not disclose her true age, or wealthy surrounded by robbers pretends worthlessness, or a respectable woman from a good family keeps her body properly covered, or a farmer sows the seed deep in the soil, or the one who keeps his virtuous deeds, charity secret. The person who doesn't subject to physical indulgences and stay away from flattery. The person who performs his duty diligently, but do not boast it. His acts of goodness are silently performed humbly, without seeking public recognition or praise. Do not boast or call attention to their knowledge. Use their knowledge for greater good than merely for personal advancements. With respect to bodily pleasures, he is a miser, but ahead of everyone in Divine/religious duty, sacred work. Scarcity in household and he is too thin, yet in charity he competes with KalpaVruksha, the divine wish fulfilling tree. What more can I say, he is the Wise, righteous, adept in knowledge of Self, but act like a mad man displaying eccentric behaviour. Just like stock of banana is hollow, yet it's fruits are creamy, or the sparse clouds appear as if wind may disperse them, yet hail fall from the same clouds. Similarly he who manifests contentment, yet dull in the worldly sense, when you find these characteristics in a person, then he is truly the KNOWLEDGE Realized person. This was all about Adambhitva. Now let Me illuminate you about Ahinsa."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरी कवणे विषयींचें I साम्य होणें न रुचे I संभावितपणाचें I वोझें जया II 185 II
आथिलेचि गुण वानितां I मान्यपणें मानितां I योग्यतेचें येतां I रूप आंगा II 186 II
तैं गजबजों लागे कैसा I व्याधें रुंधला मृगु जैसा I कां बाहीं तरतां वळसा I दाटला जेवीं II 187 II
पार्था तेणें पाडें I सन्मानें जो सांकडे I गरिमेतें आंगाकडे I येवोंचि नेदी II 188 II
पूज्यता डोळां न देखावी I स्वकीर्तीं कानीं नायकावी I हा अमुका ऐसी नोहावी I सेचि लोकां II 189 II
तेथ सत्काराची कें गोठी I कें आदरा देईल भेटी I मरणेंसीं साटी I नमस्कारितां II 190 II
वाचस्पतीचेनि पाडें I सर्वज्ञता तरी जोडे I परि वेडेवेमाजीं दडे I महिमेभेणें II 191 II
चातुर्य लपवी I महत्व हारवी I पिसेपण मिरवी I आवडोनि II 192 II
लौकिकाचा उद्वेगु I शास्त्रांवरी उबगु I उगेपणीं चांगु I आथी भरु II 193 II
जगें अवज्ञाचि करावी I संबंधीं सोयचि न धरावी I ऐसी ऐसी जीवीं I चाड बहु II 194 II
तळौटेपण बाणे I अंगीं हिणावो खेवणें I तें तेंचि करणें I बहुतकरुनी II 195 II
हा जीतु ना नोहे I लोक कल्पी येणें भावें I तैसें जिणें होआवें I ऐसी आशा II 196 II
पैं चालतु कां नोहे I कीं वारेनि जातु आहे I जना ऐसा भ्रमु जाये I तैसें होईजे II 197 II
माझें असतेपण लोपो I नामरूप हारपो I मज झणें वासिपो I भूतजात II 198 II
ऐसी जयाची नवसियें I जो नित्य एकांता जात जाये I नामेंचि जो जिये I विजनाचेनि II 199 II
वायु आणि जेया पडे I गगनेसीं बोलो आवडे I जीवेंप्राणें झाडें I पढियंतीं जया II 200 II
किंबहुना ऐसीं I चिन्हें जया देखसी I जाण तया ज्ञानेंसीं I शेज जाहली II 201 II
पैं अमानित्व पुरुषीं I तें जाणावें इहीं मिषीं I आतान अदंभाचिया वोळखीसी I सौरसु देवों II 202 II

"Lord Krishna said, let Me now illustrate to you what it means by Amanitva.
A person who doesn't like comparisons. He feels burdened by praises. Amidst the shower of praises and widely admired, having attained high level of regard, prestige, and public recognition for excellence, character, or contributions, he who becomes restless like a deer caught by hunter, or caught in the whirlpool while swimming. Finds public acclaim distressful. Even when the recognition comes, remains grounded. Hearing praises or admiration is found distasteful, do not allow eyes to behold your own glory. Do not like rememberace as a distinguished person. People bowing in honour is found equivalent to death. Wise like Bruhaspati, symbolizing wisdom and knowledge, yet feigns madness to stay away from public acclaim. Keep brilliance low, practice modesty and apparent madness is flaunted. Stay away from fame, credit. Lack of interest for the bookish wisdom described as the theoretical or parrot-like repeating of facts without genuine internal realization or application in one's life. Dwells in tranquility. Wants to be disregarded by the world. There is a kind of aloofness from family, relatives. Does everything needed to inculcate humility. Yearns a living so unassuming that people don't even know he exists. People find his movement as subtle as the wind. Wants to be a non entity, it's a desire to dissolve the "name-form" and just flow with existence, becoming a part of life's grand scheme, not separate from it. He wants people to flee him due to fear. Loves to dwell in uninhabited place and remains absorbed in solitude. He has harmonious relationship with the wind, loves conversation with the sky, and has a deep profound love for trees. These are the characteristics of the person who has attained KNOWLEDGE Realization. They ascertain whether the person has attained Amanitva. Let Me now describe to you Adambhitva."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 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

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आणि जीवेंसीं पांडवा I या छत्तिसांचा मेळावा I तो हा एथ जाणावा I संघातु पैं गा II 149 II
एवं छत्तीसही भेद I सांगितले तुज विशद I यया येतुलेयातें प्रसिद्ध I क्षेत्र म्हणिजे II 150 II
रथांगांचा मेळावा I जेविं रथु म्हणिजे पांडवा I कां अधोर्ध्व अवेवां I नांव देहो II 151 II
करीतुरंगसमाजें I सेना नाम निफजे I कां वाक्यें म्हणिपती पुंजें I अक्षरांचे II 152 II
कां जळधरांचा मेळा I वाच्य होय आभाळा I नाना लोकां सकळां I नाम जग II 153 II
कां स्नेहसूत्रवन्ही I मेळु एकी स्थानीं I धरिजे तो जनीं I दीपु होय II 154 II
तैसीं छत्तीसही इयें तत्वें I मिळती जेणें एकत्वें I तेणें समूहपरत्वें I क्षेत्र म्हणिपे II 155 II
आणि वाहतेनि भौतिकें I पाप पुण्य येथें पिके I म्हणोनि आम्ही कौतुकें I क्षेत्र म्हणों II 156 II
आणि एकाचेनि मतें I देह म्हणती ययातें I परि असो हें अनंतें I नामें यया II 157 II
पैं परतत्वाअरौतें I स्थावरा आंतौतें I जें काहीं होतें जातें I तें क्षेत्रचि हें II 158 II
परि सुरनरउरगीं I घडत आहे योनिविभागीं I तें गुणकर्मसंगीं I पडिलेंसातें II 159 II
हेचि गुणविवंचना I पुढां म्हणिपैल अर्जुना I प्रस्तुत आतां तुज ज्ञाना I रूप दावूं II 160 II

"Now let Me illuminate you about Sanghat said Lord Krishna to Arjun. The group of 36 elements that
describe the process of the universe's creation, from the highest, most subtle reality down to the gross physical elements is called as Sanghat. Sanghat means group or assembly. I have explained to you these thirty six elements detail. They are together called as the Kshetra. The wheel, yoke etc are distinct and essential parts of a chariot, yet taken together as a group they are given the name a chariot. A group of organs together is given the name a body. An assembly of elephants, horses is called an army or a group of letters is called as a sentence. A group of rain clouds are given the name overcast sky. People and their communities are given the name universe. A lamp can be described as a group of oil, wick and fire. Similarly when these thirty six elements come together it is called as a Kshetra. Being the field for actions (karma), the "crops" of paap (sinful actions) and punya (pious actions) are the consequences (fruits) of the karmas performed. For this reason also this field is called as Kshetra. Some call it as Deha, the names can be many. Excluding Parabrahma, the entire realm of perishable material existence, including all animate and inanimate objects is called as the Kshetra. 
An individual's actions (karma) and inherent qualities (Gunas) interact to shape their future existence, guiding them through the diverse spectrum of lives and realms such as realm of man (Human), Realm of Gods (Devas), Realm of Nagas (Serpentine Beings). The explanation about the three Gunas will come later. But first let Me first illuminate you about Dnyan KNOWLEDGE."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि तत्वां परस्परें I उघड जातिस्वभाववैरें I नव्हे पृथ्वीतें नीरें I निनिशिजे II 143 II
नीरातें आटी तेज I तेजा वायुसीं जुंझ I आणि गगन तंव सहज I वायु भक्षी II 144 II
तेविंची कोणेही वेळे I आपण कायिसयाही न मिळे I आंत रिघोनि वेगळें I आकाश हें II 145 II
ऐसीं हीं पांचही भूतें I न साहती एकमेकांतें I कीं तियेंही ऐक्यातें I देहासि येती II 146 II
द्वंद्वाची उखिविखी I सोडूनि वसती एकीं I एकएकातें पोखी I निजगुणें गा II 147 II
सें न मिळेन तया साजणें I चालें धैर्यें जेणें I तया नां म्हणे I धृति मी गा II 148 II

"Illustrating Dhruti Lord Krishna said, the five Mahabhootas are in conflict with each other. An imbalance in their natural harmony can cause disruptions in nature such as water (flood) impacts earth. The conflict such as the Fire's heat evaporates Water. Fire duels with Air. The sky consumes the Air. Yet together they constitute the body, stay in one place and nurture each other, complement each other. The elements are constantly relating to and influencing one another. Their fortitude and determination despite odds, their coming together and staying together, is called as Dhruti."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आता असंगा साक्षीभूता I देहीं चैतन्याची जे सत्ता I तिये नाम पांडुसुता I चेतना एथ II 134 II
जे नखौनि केशवरी I उभी जागे शरीरीं I जे तिहीं अवस्थांतरीं I पालटेना II 135 II
मनबुद्ध्यादि आघवीं I जियेचेनि टवटवी I प्रकृतिवनमाधवी I सदांचि जे II 136 II
जडाजडीं अंशीं I राहाटे जे सरिसी I ते चेतना गा तुजसीं I लटिकें नाहीं II 137 II
पैं रावो परिवारु नेणे I आज्ञाचि परचक्र जिणे I कां चंद्राचेनि पूर्णपणें I सिंधू भरती II 138 II
नाना भ्रामकाचें सन्निधान I लोहो करी सचेतन I कां सूर्यसंगु जन I चेष्टवी गा II 139 II
अगा मुखमेळेंविण I पिलियाचें पोषण I करी निरीक्षण I कूर्मी जेवीं II 140 II
पार्था तियपरी I आत्मसंगती इये शरीरीं I सजीवत्वाचा करी I उपेगु जडा II 141 II
मग तियेतें चेतना I म्हणिपे पैं अर्जुना I आतां धृतिविवंचना- I भेदु आइक II 142 II

Lord Krishna said, Chetana meaning Consciousness, awareness isn't localized but permeates the entire being, represents the entire physical and energetic spectrum of a being, connecting the grounded, physical self (feet) with the spiritual or mental self (head/mind). It is a state of heightened perception, where sensations are felt (even subtle ones like vibrations) throughout the entire body. It is a powerful state of being fully present and alive, from your physical foundation to your highest awareness. Chetana remains equally potent in all three states of Jagruti (waking), Svapna (dreaming), and Sushupti (deep sleep). The waking, dreaming, and deep sleep states are experienced as temporary conditions that come and go. But Chetana is a constant witness to the changing states. The experience of consciousness differs in these states due to the presence or absence of the mind and senses, but the underlying awareness itself remains the same. Essentially, the mind and intellect cannot function without the enlivening presence of Chetana, which is a manifestation or reflection of the eternal, supreme consciousness (Chaitanya).

Chetana is compared to electricity powering a bulb or the sun's light illuminating a mirror. The mind and intellect have the ability to reflect this pure consciousness, making them appear sentient (having the ability to use your senses to see and to feel) and enabling all human activities like thinking, reasoning, and sensing the world.

"Consciousness (Chetana) is the vibrant, life-giving source (spring) within the manifested world (Prakruti forest). It emphasizes that the true Self (Brahma) is the real, unchanging essence amidst the ever-changing nature (Prakruti).
Chetana (consciousness) is present in all things, both living (animate) and non-living (inanimate) forms.
but its expression or manifestation differs. The key aspect is the degree or extent to which this consciousness is manifest or apparent.
In human beings and other living creatures (Jivatma), consciousness is evident through functions like mind, breath, and sensory organs etc.
In non-living elements (like earth, water, fire, etc.), the consciousness is considered to be in a more latent or unmanifested state. 
Lord Krishna said, the King may not know every soldier personally, but his command is enough to mobilize his entire army to confront the invading forces. The Full Moon makes the waters of the ocean swell. When a magnet gets close to iron, it pulls the iron towards it. Waking with the sunrise is a deeply ingrained biological response to light, a natural signal to start the day. Mother tortoises exhibit little to no maternal care after laying their eggs. The female typically digs a nest, lays her eggs, covers them up, and then leaves. The mother tortoise carefully watches over her nest site from a distance before the eggs hatch. Similarly it is the presence and accompaniment of the Atma (soul or pure consciousness) that gives the physical body liveliness, consciousness, and the capacity for life activities. Let me now illuminate you about Dhruti."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आणि ऐसी हे अवस्था I न जोडतां पार्था I जिणे तेंचि सर्वथा I दु:ख जाणें II 132 II
तें मनोरथासंगें नव्हे I एऱ्हवीं सिद्धी गेलेंचि आहे I हे दोनीचि उपाये I सुखदु:खासी II 133 II

"Without a higher spiritual purpose or the effort to understand one's true self, life is inherently bound to a cycle of suffering (Dukkha) caused by the endless and ultimately unfulfilling pursuit of worldly pleasures and desires. The worldly resolutions (Sankalpa) and doubts/illusions (Vikalpa) tied to desires, senses, and the "I" Consciousness, create suffering (Dukkha) because they're temporary. The true, lasting bliss (Sukh) comes from transcending these. The Sankalpa-Vikalpa of the "I" consciousness never bring lasting happiness; only turning inward and fixing the mind on the Eternal Source does."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आतां यावरी सुख I तें एवंविध देख I जेणें एकेंचि अशेख I विसरे जीवु II 127 II
मना वाचे काय I जें आपुली आप वाये I देहस्मृतीची त्राये I मोडित जें ये II 128 II
जयाचेनि जालेपणें I पांगुळा होईजे प्राणें I सात्विकासी दुणें I वरीही लाभु II 129 II
कां आघवियाचि इंद्रियवृत्ति I हृदयाचिया एकांतीं I थाटटूनि सुषुप्ति I आणि जें गा II 130 II
किंबहुना सोये I जीव आत्मयाची लाहे I तेथ जें होये I तया नाम सुख II 131 II

"Let Me now illustrate you Sukh, an intrinsic, lasting state of happiness, inner peace, or bliss. The pursuit and experience of Sukh can cause the individual soul (Jiva) to become so engrossed that it makes one forget everything else. It turns body, speech, mind inactive and dulls the body consciousness. The life force is absorbed back into its cosmic source, leading to unchangeable, eternal bliss. The concept of Sattva represents the quality of purity, harmony, goodness, and balance within the mind and body and therefore the pursuit and attainment of Sattva are considered the path to achieving true, lasting Sukh. When a practitioner experiences profound, internal "Sukh" or spiritual bliss, the constant outward flow of the mind through the senses (indriyas) naturally ceases. The Vruttis (mental activities) associated with these senses are internalized ("sleep in the heart"), leading to a state of inner stillness and tranquility. This withdrawal is a step toward higher states of consciousness where the mind becomes still and unified with the divine within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि भूतलें आठवे I कां बोलें कानु झाकवें I ऐसियावरि चेतवे I जें गा वृत्ति II 122 II
इंद्रियां विषयांचिये भेटी I सरसीच जे गा उठी I कामाची बाहुटी I धरूनियां II 123 II
जियेचनि उठिलेपणें I मना सैंघ धांवणें I न रिघावें तेथ करणें I तोंडें सुती II 124 II
जिये वृत्तीचिया आवडी I बुद्धि होय वेडी I विषयां जिय गोडी I ते गा इच्छा II 125 II
आणि इच्छिलिया सांगडें I इंद्रियां आमिष न जोडे I जेथ जोडेऐसा जो डावो पडे I तोचि द्वेष II 126 II

"Lord Krishna said, let Me now illustrate you the Desire. The lingering effects, memories, and subtle cravings that past sensory pleasures leave on the mind. The ripples on the mind they generate by reminding of them or when they fall on our ears. That which comes up from the interaction between our sense organs and the objects of the senses. That which agitates the mind, directing thoughts and actions toward their fulfillment. The mind is wired to explore and push boundaries, making the "forbidden" a powerful, albeit often temporary, magnet for human desire. That which makes the intellect lose its poise. It is seen as a "pebble" thrown into the "pond" of the mind, creating ripples that disturb its natural calmness and steadiness. That which is intrinsically linked to sensory experience and can become a self-perpetuating, addictive cycle, that is Desire. When the senses crave what's denied, that longing (or attachment/desire) fuels negative emotions like Dvesh (aversion/hatred/anger)."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरी स्पर्शु आणि शब्दु I रूप रस गंधु I हा विषयो पंचविधु I ज्ञानेंद्रियांचा II 117 II
इहीं पांचै द्वारीं I ज्ञानासि धांव बाहेरी I जैसा कां हिरवें चारीं I भांबावे पशु II 118 II
मग स्वर वर्ण विसर्गु I अथवा स्वीकार त्यागु I संक्रमण उत्सर्गु I विण्मूत्राचा II 119 II
हें कर्मेंद्रियांचे पांच I विषय गा साच I जे बांधोनियां माच I क्रिया धांवे II 120 II
ऐसे हे दाही I विषय गा इये देहीं I आतां इच्छा तेही I सांगिजैल II 121 II

"Lord Krishna said, the five Vishays (objects or qualities of the senses.) are the Tanmatras, the five, subtle fundamental essences Shabda (sound), Sparsha (touch), Rupa (form), Rasa (taste), Gandha (smell). They are the basis for sensory perception and combine to form the gross physical elements (ether, air, fire, water, earth) in acting as the bridge between pure consciousness and the material world. Just like the cattle run after the lush green pasture, the knowledge channels out through these five gates. Karmendriyas are the five organs of action representing how we interact with the world: (speech/mouth), hands, feet, (anus/excretion), and Upastha (genitals/reproduction), acting as channels for the mind to perform tasks."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

जें इंद्रियां आणि बुद्धि I माझारिलिये संधीं I रजोगुणाच्या खांदीं I तरळत असे II 104 II
निळिमा अंबरीं I कां मृगतृष्णां लहरीं I तैसें वायांचि फरारी I वावो जाहलें II 105 II
आणि शुक्रशोणिताचा सांधा I मिळतां पांचांचा बांधा I वायुतत्व दशधा I एकचि जाहलें II 106 II
मग तिहीं दोहभागीं I देहधर्माच्या खैवंगीं I अधिष्ठिलें आंगीं I आपुलाल्या II 107 II
तेथ चांचल्य निखळ I एकलें ठेलें निढाळ I म्हणोनि रजाचें बळ I धरिलें तेणें II 108 II
तें बुद्धीसी बाहिरी I अहंकाराच्या उरावरी I ऐसां ठायीं माझारीं I बळियावलें II 109 II
वायां मन हें नांव I एऱ्हवीं कल
पनाचि सावेव I जयाचेनि संगें जीव- I दशा वस्तु II 110 II
जे प्रवृत्तीसी मूळ I कामा जयाचें बळ I जें अखंड सूयें छळ I अहंकारासी II 111 II
जें इच्छेतें वाढवी I आशेतें चढवी I जें पाठी पुरवी I भयासि गा II 112 II
द्वैत जेथें उठी I अविद्या जेणें लाठी I जें इंद्रियांतें लोटी I विषयांमाजीं II 113 II
संकल्पे सृष्टि घडी I सवेंचि विकल्पूनि मोडी I मनोरथांच्या उतरडी I उतरी रची II 114 II
जें भुलीचें कुहर I वायुतत्वाचें अंतर I बुद्धीचें द्वार I झांकविलें जेणें II 115 II
तें गा किरीटी मन I या बोला नाहीं आन I आतां विषयाभिधान- I भेदु आइकें II 116 II

"Illustrating the mind Lord Krishna said, between the senses and intellect, that which is influenced by Rajo Guna (passion/activity) is characterized by constant movement, desires, and an intense drive for material pursuits, that plays through an endless cycle of wanting and striving is the mind. The mind is like the blue colour of the sky or waves seen in a mirage, something we perceive and experience vividly, but which doesn't have a solid, tangible reality of its own. The semen and menstrual blood combine to form a body made of the five Mahabhootas.
There are Pancha Pranas (five vital life forces or Five main Vayus)  Prana, Apana, Samana, Udana, Vyana governing major bodily functions like respiration, elimination, digestion, speech, and circulation, while five Upa Pranas, or Five minor Vayus Naga, Kurma, Krikala, Devadatta, Dhananjaya handling routine actions like burping, winking, sneezing, yawning, and hiccups, supporting the main Pranas and maintaining subtle body balance. Each Vayu is unique in its own way, yet the fluidity or the quality of movement or motility of Vayu (air element) is attributed to the predominance of Rajo Guna (the principle of activity). The fundamental dynamism of Vayu influences the active and turbulent aspect of the mind (Rajo Guna), which is closely linked to the "I" Consciousness or Ahankar. The principle of movement (Vayu) provides the dynamic force necessary for the "I" Consciousness (Ahankar) to manifest and act in the world. It is given the name Mind, but actually it is the imagination manifested. It is the mind that manifests the transcendent (Brahma) into finite, understandable experiences, bridging the gap between the eternal and our temporary, sensory world.
That which is a central factor in the experience of Maya (illusion). The mind is often considered the instrument or the product through which Maya operates, creating the perception of a separate, dualistic world. That which plays a central role in generating and intensifying the desires. That which is ever ready to encourage the "I" Consciousness.
That which acts as a powerful editor and director of our inner life, capable of cultivating a resourceful and resilient state of hope or an unbridled, potentially destructive, pursuit of desire. That which directly supports fear by perceiving threats (real or imagined).
That whose focus on external, sensory experiences and its interpretations based on past impressions and desires keep a person in a state of delusion, which is avidya, thereby preventing the realization of their true, eternal nature.
That which creates divisions between "I" and "other," subject and object, which fosters the illusion of separation from the singular, non-dual reality (Brahman).
That which acts as the leader or commander of the senses (indriyas), directing them towards the objects of desire for enjoyment.
That whose power of intention and will makes the existence to come into being and who destroys it too.
That which creates and destroys the aspirations. That which is constantly engaged in flux of Sankalpa and Vikalpa, Sankalpa is deciding to do, while Vikalpa is wavering or imagining alternatives.
That which makes our subjective experience of reality heavily mediated, filtered, and constructed and so aptly called as a "storehouse of illusions.
That which makes the potential for our subjective thoughts and emotions to override our capacity for objective, clear, and open-minded understanding, in a way closing the door to intellect.
That which is closely linked to the essence of Vayu (air/wind element). 
Vayu acts as the vital force and medium through it operates.
That is called as Mind said Lord Krishna to Arjun. 
Now let Me illustrate you the Vishays."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि श्रवण नयन I त्वचा घ्राण रसन I इयें जाणें ज्ञान- I करणें पांचें II 98 II
इये तत्वमेळापंकीं I सुखदु:खाची उखिविखी I बुद्धि करिते मुखीं I पांचें इहीं II 99 II
मग वाचा आणि कर I चरण आणि अधोद्वार I पायु हे प्रकार I पांच आणिक II 100 II
कर्मेंद्रियें म्हणिपती I तीं इयें जाणिजती I आइकें कैवल्यपति I सांगतसे II 101 II
पैं प्राणाची अंतौरी I क्रियाशक्ति जे शरीरीं I तियेची रिगिनिगी द्वारीं I पांचें इहीं II 102 II
एवं दहाही करणें I सांगितलीं देवो म्हणे I परिस आत फुडेपणें I मन तें ऐसें II 103 II

"Lord Krishna said, let Me now illustrate to you the distinction of the sense organs. Nose, eyes, tongue, skin and ears are the five sensory organs, the Dnyanendriyas.
While the senses gather the information through the Dnyanendriyas, it is the intellect (buddhi) that ultimately discriminates and decides between pleasure and pain. The speech, hands, feet, anus and genitals together constitute the Karmendriyas, the five organs of action. Kriya shakti, the power of action or power of doing, representing the dynamic, creative energy that manifests thoughts and intentions into physical reality, the beloved friend of Pran, the vital life force, expresses through the Karmendriyas. Let Me now illustrate the mind said Lord Krishna."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

पैं सांख्याचिया सिद्धांतीं I प्रकृती जे महामति I तेचि एथें प्रस्तुतीं I अव्यक्त गा II 90 II
आणि सांख्ययोगमतें I प्रकृति परिसविली तूतें I ऐसी दोहीं परी जेथें I विवंचिली II 91 II
तेथ दुजी जे जीवदशा I तिये नांव वीरेशा I येथें अव्यक्त ऐसां I पर्यावो हा II 92 II
तऱ्ही पहालया रजनी I तारा लोपती गगनीं I कां हारपे अस्तमानीं I भूतक्रिया II 93 II
ना तरी देहो गेलिया पाठीं I देहादिक किरीटी I उपाधी लपे पोटीं I कृतकर्माच्या II 94 II
कां बीजमुद्रेआंतु I थोके तरु समस्तु I कां वस्त्रपणें तंतु I दशे राहे II 95 II
तैसें सांडूनियां स्थूळधर्म I महाभूतें भूतग्राम I लया जाती सुक्ष्म I होऊनि जेथें II 96 II
अर्जुना तया नांवें I अव्यक्त हें जाणावें I आणां आइकें आघवे I इंद्रियभेद II 97 II

"Illustrating Avyakta Lord Krishna said, by Sankhya philosophy Prakruti is Avyakta, the Unmanifest representing the unevolved, fundamental, potential source of the entire material universe, existing in a state of perfect equilibrium before it transforms into the diverse, experienced world. Of the two types of Prakruti, the other Para Prakruti, the divine, conscious, spiritual essence—the life-giving, unchanging spiritual principle that animates and upholds the universe is called as Avyakta or Unmanifest. Just like when the night is over and the day comes, the stars in the sky fade being overwhelmed by the brightness of the sun. As the evening progesses, it is a natural human tendency for activities to stop. Even after the body departs, one remains alive in the form of his good deeds. The seed holds the potential and the instructions for the tree. It is like a highly efficient, compact package that will transform into a magnificent tree when provided with the right conditions (water, proper temperature, light, and soil). Clothing is a physical expression (manifestation) of threads. Similarly Creation is not seen as the making of something from nothing, but rather a change in the mode of being—a transition from an unmanifest possibility or potentiality to a manifested, objective reality. It's like a seed that contains an entire tree without showing any of its features until it sprouts. It is called as Avyakta or the Unmanifest."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आता बुद्धि जे म्हणिजे I ते ऐशिया चिन्हीं जाणिजे I बोलिलें यदुराजें I तें आइके सांगों II 83 II
तरी कंदर्पाचेनि बळें I इंद्रियवृत्तीचेनि मेळें I विभांडूनि येती पाळे I विषयांचे II 84 II
तो सुखदु:खांचा नागोवा I जेथ उगाणों लागे जीवा I तेथ दोहींसी बरवा I पाडु जे धरी II 85 II
हें सुख हें दु:ख I हें पुण्य हें दोख I कां हें मैळ हें चोख I ऐसें जे निवडी II 86 II
जिये अधमोत्तम सुझे I जिये साधनें थोर बुझे I जिया दिठी पारखिजे I विषो जीवें II 87 II
जे तेजतत्वाची आदि I जे सत्वगुणाची वृद्धि I जे आत्मया जीवाची संधी I वसवीत असे जे II 88 II
अर्जुना ते गा जाण I बुद्धि तूं संपूर्ण I आतां आइकें वोळखण I अव्यक्ताचि II 89 II

"Now that which is called as Intellect, let Me illuminate you about it said Lord Krishna to Arjun. When Kama (desire/lust) and Vasana (subtle desires/impressions) drive the senses (indriyas) toward their respective vishayas (sense objects), it is the intellect that prioritizes long-term fulfillment and self-improvement over the transient pleasures of sense gratification. Intellect or Buddhi is a faculty that provides a sense of discrimination, the capacity essential for making judgements, discerning truth from falsehood, differentiate between what is morally right and wrong, or beneficial and harmful, distinguishing between  pleasure and pain etc. In essence, the intellect provides the critical ability to make fine, often wise, distinctions that are fundamental to both basic perception and complex decision-making. Intellect is the root cause of the radiance of KNOWLEDGE. The cultivation of a pure, illuminated, and discerning intellect (buddhi) is a primary characteristic and result of increasing the Sattva Guna (mode of goodness) in one's life. Sattva is the quality of balance, harmony, purity, and intelligence. When the mind and senses are governed by Sattva, the intellect gains clarity, wisdom, and the ability to differentiate between right and wrong, the ephemeral and the eternal. Now let Me illuminate You about Avyakta, the Unmanifest."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

आतां महाभूतें कवणें I खवण विषयो कैसीं करणें I हें वेगळालेपणें I एकैक सांगों II 75 II
तरी पृथ्वी आप तेज I वायु व्योम इयें तुज I सांगितलीं बुझ I महाभूतें पाचें II 76 II
आणि जागतिये दशे I स्वप्न लपालें असे I ना तरी अंवसे I चंद्र गूढु II 77 II
नाना अप्रौढ बाळकीं I तारुण्य राहे थोकीं I कां न फुलतां कळिकीं I आमोदु जैसा II 78 II
किंबहुना काष्ठीं I वन्हि जेविं किरीटी I तेविं पप्रकृतीचिया पोटीं I गोप्यु जो असे II 79 II
जैसा ज्वरु धातुगतु I अपथ्याचें मिष पहातु I मग जालिया आंतु- I बाहेरी व्यापी II 80 II
तैसी पांचांही गांठी पडे I जैं देहाकारु उघडे I तैं नाचवी चहूंकडे I तो अहंकारु गा II 81 II
नवल अहंकाराची गोठी I विशेषें न लगे अज्ञानापाठीं I सज्ञानाचे झोंबे कंठीं I नाना संकटीं नाचवी II 82 II

"Lord Krishna said to Arjun, let Me now illustrate to you in detail the nature of each of the Mahabhootas, sense organs, their subjects etc. The five Mahabhootas, the PanchaMahabhootas as they are called are the five fundamental elements forming the basis of the entire universe and the human body. They are Ether, Air, Fire, Water, and Earth. Just like the moon is invisible during the New Moon, the dream is hidden when awake, youth remains hidden in adolescence, the fragrance hidden in the yet unbloomed bud, or the fire is invisible in the wood until kindled or the latent potential for combustion within wood, similarly that which remains hidden in Prakruti, or just like the fever awaits to surface as soon as the patient consumes prohibited food, and then suddenly it occupies him inside out, similarly when the five Mahabhootas come together and manifest as the body, then that which makes the body dance to its tune is the "I" Consciousness, the Ahankar. Its peculiarity is that it chases the knowledgeable more than the ignorant."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तरि महाभूतपंचकु I आणि अहंकारु एकु I बुद्धि अव्यक्त दशकु I इंद्रियांचा II 72 II
मन आणीकही एकु I विषयांचा दशकु I सुख दु:ख द्वेखु I संघात इच्छा II 73 II
आणि चेतना धृति I ए्वं क्षेत्रव्यक्ति I सांगितली तुजप्रती I आघवीचि II 74 II

"The 36 fundamental elements, or Tattvas, in Shaivism are a comprehensive map of the universe and human experience, detailing the process of Creation from Pure Consciousness (Shiva) to the material world (Earth).
Five Mahabhootas, the "I" Consciousness, Intellect, Unmanifest Prakruti, Five Dnyanendriyas, Five Karmendriyas, Five Tanmatras, (the five subtle, fundamental essences sound, touch, sight, taste, smell that are the basis for sensory perception and combine to form the gross physical elements ether, air, fire, water, earth), Mind, Joy, Sorrow, Hatred, Desire, Consciousness and fortitude (Steadiness, firmness, determination) all these together constitute Kshetra."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

हे बहु उखिविखी I ऋषीं केली नैमिषीं I पुराणें इयेविषीं I मयपत्रिका II 66 II
आनुष्टुभादि छंदे I प्रबंधीं जियें विविधें I ते पत्रावलंबन मदें I करिती अझुनी II 67 II
वेदींचे बृहत्सामसूत्र I जें देखणेपणें पवित्र I परी तयांही हें क्षेत्र I नेणवेचि II 68 II
आणीक आणिकींही बहुतीं I महाटवीं हेतुमंतीं I ययालागीं मति I वेंचिलिया II 69 II
फरि ऐसें हें एवढें I कीं अमुकेयाचेंचि फुडें I हें असै कोण्हाही वरपडें I होयचि ना II 70 II
आतां यावरी जैसें I क्षेत्र हें असे I तुज सांगों तैसे I साद्यंतु गा II 71 II

"Naimisharanya is a revered, ancient sacred forest where Puranas were first narrated. It is here the great Rishis pondered over Kshetra.
Anushtubh is a versatile Vedic metre characterized by eight syllables per quarter, used in hymns, sacrificial chants, and texts like the Vishnu Purana, and essential in rituals for worship and offerings. The Bruhastamsutra, an encyclopedic Sanskrit text authored by the ancient Indian polymath Varahamihir in the 6th century CE is the great compilation, as its name translates, KNOWLEDGE wise auspicious, covers an astonishingly wide range of subjects relevant to human life and cosmic influences. It too couldn't fully comprehend the concept Kshetra. Since time immemorial many visionaries, great scholars of distinction wrapped their heads around it, but in vain. Let Me now give you the comprehensive view of the Kshetra.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

तंव आणिकें एकें I क्षोभें म्हणितलें निकें I तरि भोगिजे एकें I काळें केविं हे II 58 II
तरि ययाचा मारु I देखताति अनिवारु I परी स्वमतीं भरु I अभिमानियां II 59 II
हें जाणों मृत्यू रागिटा I सिंहाडयाचा दरकुटा I परि काय कीजे वांजटा I पूरीजत असे II 60 II
महाकल्पापरौती I कव घालूनि अवचितीं I सत्यलोकभद्रजाती- I आंगीं वाजे II 61 II
लोकपाळ नित्य नवे I दिग्गजांचे मेळावे I स्वर्गींचिये आडवे I रिगोनी मोडी II 62 II
येरें ययाचेनि अंगवातें I जन्ममृत्यूचिये गर्ते I निर्जीवें होऊनि भ्रमितें I जीवमृगें II 63 II
न्याहाळीन पां केव्हडा I पसरलासे चवडा I करूनियां माजिवडा I आकारगजु II 64 II
म्हणोनि काळाची सत्ता I हाचि बोलु निरुता I ऐसे वाद पांडुसुता I क्षेत्रालागीं II 65 II

"Agitatedly someone said, if it is so then why only the Kal (Time/Death) has dominion over the Deha Kshetra (the field of the body)? Despite knowing this inevitability, why you carry false pride of your opinion so stubbornly.  All your talk is futile before Kal, like lion's den, a place of extreme danger, hostility and fear. Going beyond Mahakalpa, a "great cycle of time" representing an immensely long epoch that encompasses the entire life span of a universe, including its creation, existence, and destruction, Kal in the form of lion attacks Satyalok depicted as the elephant.

(the image of a lion attacking, killing an elephant is a prominent motif in Indian mythology, often called as Gaja-Simha (Lion-Elephant).
Kal (Time/Death) is depicted as a lion.
Satyalok is depicted as an elephant.

The Kal (lion) destroys Lokpals and the Ashta Diggajas, the eight mythical elephants—Airavat, Pundarik, Vaman, Kumud, Anjana, Pushpadanta, Sarvabhauma, and Supratika—that are believed to support the earth from eight different directions. It's sheer force turns the Jeevas listless, they fall into the jaws of the unending cycle of death and rebirth.

The terrifying jaw of Kal (lion) that holds the huge Satyalok (elephant) in its mouth is vast. And therefore there is no doubt that Kal reigns over Kshetra completely."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 अध्याय १३

II श्रीराम जय राम जय जय राम II

ययापरि मतमुक्तकीं I तेथ पडिघायिलें आणिकीं I म्हणती हांहो विवेकी I कैसे तुम्ही II 51 II
परतत्वाचिया गांवीं I संकल्पसेज देखावी I तरि कां पां न मनावी I प्रकृति तयाची II 52 II
परि असो हें नव्हे I तुम्ही या न लगावें I आतांचि हें आघवें I सांगिजेल II 53 II
तरि आकाशीं कवणें I केलीं मेघाचीं भरणें I अंतरिक्षींतारांगणें I धरी कवण II 54 II
गगनाचा तडावा I कोणें वेढिला केधवां I फवनु हिंडतु असावा I हें कवणाचें मत II 55 II
रोमां कवण पेरी I सिंधु कवण भरी I पर्जन्याचिया करी I धारा कवण II 56 II
तैसें क्षेत्र हें स्वभावें I हे वृत्ति कवणाची नव्हे I हें वाहे तया फावे I येरां तुटे II 57 II

"In this frivolous random talk then stepped forward another who said, instead of assuming this why should not we assume the beginning-less Prakruti by Sankhya as true? Better you listen to what we say. Who filled water in the clouds? Who holds the stars suspended aloft in the sky? The vast sky roof was stretched over by who and when? It is by whose command the wind moves incessantly? Who sow the hair all over the body? Who filled water in the sea? Who showers rains? Just like these are the specific things integral to an individual's unique self, so is the formation of the Kshetra. It is not a prerogative of only those who cultivate it and useless to others."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II