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