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Gita : Ch-13. Slo-1.Discussion-3.

Srimad Bhagavad-Gita :

 Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

 Slokam-1. ( Arjuna  question  to  Lord  Sri  Krishna ) -

  (Arjuna said: O Lord, I wish to know about prakrti [nature], Purusha [the experiencer], and the field and the knower of the field, and of knowledge and the end of knowledge. )

 arjuna uvaca,

 prakrtim  purusham  caiva  kshetram   kshetragjnameva  ca,

 etadveditumicchami   jnanam   jneyam  ca  kesava.

 arjuna  uvaca  =  Arjuna  said;

 kesava!  =  O  Lord;

 prakrtim  purusham  ca  eva  =  nature,  and  the  experiencer;

 kshetram  kshetragjnam  ca  eva  =  kshetram  (body),  and  kshetragjnan  ( jivatma );

  jnanam   jneyam  ca  etat  =  jnanam ( knowledge ),  jneyam ( object  of  the  knowledge,  all  about  these;

 veditum  icchami  =  I  wish  to  know.


Just as a well planted field yields abundant results and a poorly planted field yields poor results.

One who has realised that the atma is not the same and different from the ksetra is factually a ksetra-jna one who is a knower of truth.

This is the conclusion of knowledgeable persons well versed in the spiritual truths of the Vedic scriptures.

Although ordinary beings are under the misconception that they are the physical body, believing themselves to be male or female, young or old etc., and convinced that when their physical body feels happiness they are joyful and when their physical body feels unhappiness they are sad.

The word sariram meaning the physical body denotes etymologically as that which decays.

Still there are many in this world that are competent to discriminate between the two and this Lord Krishna emphasises with the words tat-vidah meaning persons endowed with knowledge of the absolute truth.

So the conclusion is that although ordinary beings who are steeped in ignorance do not have the qualification to discriminate between the external physical body and the internal atma; the devotees of Lord Krishna have qualified themselves by hearing from the bonafide spiritual master and studying the Vedic scriptures are able to discriminate between the ksetra and the atma.

To be continued  ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …