अध्याय दुसरा

II श्रीराम जय राम जय जय राम II

मग अर्जुनातें म्हणितलें I आम्हीं आजी हें नवल देखिलें I जें तुवां एथ आदरिलें I माझारिंचि II 91 II
तूं जाणता जरि म्हणविसी I परी नेणिवेतें न सांडिसी I आणि शिकवूं म्हणों तरी बोलसी I बहुसाल नीति II 92 II
जात्यंधा लागे पिसें I मग तें सैरा धावें जैसे I तुझें शाहाणपण तैसें I दिसतसे II 93 II
तूं आपणपें तरी नेणसी I परी या कौरवांतें शोचूं पहासी I हा बहु विस्मय आम्हांसी I पुढतपुढती II 94 II
तरी सांग पां अर्जुना I तुजपासूनि स्थिति या त्रिभुवना I हे अनादि विश्वरचना I तें लटकें कायी II 95 II
एथ समर्थु एक आथी I तयापासूनि भूतें होती I तरी हें वायांचि काय बोलती I जगामाजीं II 96 II
हो कां सांप्रत ऐसें जाहले I जे हें जन्मे तुवां सृजिलें I आणि नाशु पावे नाशिलें I विचारीं पां II 97 II
तूं भ्रमलेपणें अहंकृति I यांसि घातु न धरिसी चित्तीं I तरी सांगे कायि हे होती I चिरंतन II 98 II
कीं तूं एक वधिता I आणि सगळ लोकु हा मरता I ऐसीभ्रांति झणें चित्ता I येवों देसी II 99 II
अनादिसिद्ध हें आघवें I होतजात स्वभावें I तरी तुवां कां शोचावें I सांगें मज II 100 II
परी मूर्खपणें नेणसी I न चिंतावे तें चिंतिसी I आणि तूंचि नीति सांगसी I आम्हांप्रति II 101 II
देख विवेकी जे होती I ते दोहींतेही न शोचिती I जें होयजाय हे भ्रांती I म्हणऊनियां II 102 II

"Lord Krishna was bemused by the way Arjun was reacting. He said to Arjun, you call yourself a sensible person, someone who is practical and level-headed, yet you continue to be stubbornly ignorant, someone who is unwilling to change their mind or admit they are wrong, even though they may be wrong. If someone offers you a piece of advice about how to act or what to do in a specific situation, you are ever ready to bounce back with your version of morality and reason. Your so called wisdom appears to me as empty as the person born blind in madness runs waywardly without knowing who he is. Your empathy for Kauravas is indeed very perplexing. Parth, said Lord Krishna, if all that you said is true and you are the doer then the very existence of the realm of three worlds is also only because of you, thereby turning into myth that the universe is beginning less or exists since time immemorial. It would also mean that there is nothing like God, the all powerful Supreme Being who is the cause and foundation of all existence. Tell me Parth said Lord Krishna, is it that everything that is born and everything that dies is exclusively because of you? The delusion of attachment has turned you self centred, preoccupied with self. You don't want to kill the Kauravas', but if you don't, certainly they would not become immortals. If you think that you are the killer and the Kauravas' are going to be killed by you then it is better to get rid of this delusional idea at the earliest. The cycle of birth and death is the natural part of life and creation and is going on since time immemorial. If it is so then don't you think there is no reason for you to be sad! Your worry is entirely unfounded. You are getting carried away by the emotions and allow your mind to dwell on unnecessary things. If someone offers you a piece of advice then instead of heeding it you keep on justifying and defending your stand adamantly by your so called wisdom. Arjun, said Lord Krishna, please remember that the truly wise know that the world of birth and death signifies the illusionary material realm called Maya and therefore they lament neither for the living nor for the dead."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II