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