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Gita : Ch-13. Slo-3.

Srimad  Bhagavad-Gita :

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

Slokam-3. ( arjuna!  you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. This  is My opinion.)

kshetrajnam  capi  mam  viddhi  sarvakshetreshu  bharata,

kshetrakshetrajnayorjnanam  yattat  jnanam  matam  mama.

bhatata!   sarvakshetreshu  api  =  arjuna!  in  all  Kshetram-s  (bodies);

mam  kshetrajnam  viddhi  =  know  I  am  the  Kshetrahnan;

kshetrakshetrajnayo  =  about  Kshetrajnan;

yat  jnanam  tat  jnanam  =  knowledge  is  jnanam;

(iti)  mama  matam  =  this  is  opinion.

Discussion -

In  the  previous  slokam-s  after  explaining  about  'Kshetram  and  Kshetrajnan'  here  in  this  slokam,  Lord  declares :

"In  all  Kshetram-s  I  am  the  Kshetrajnan."

Then  if  it  is  one  Kshetrjnan  in  all  kshetram-s,  what  is  the  explanation  for  this  world's  diversity  of  its  people ( Kshetram-s )?

Anatma-vastu-s  manifest  many  only;  their  tattvam  the  one  and  only  Paramatma  itself.

It  is  not  different  from  one,  but  it  is  sva-svrupam  of  each  Sadhakan,  and  he  must  realise  this  by  experience.

That  is  Me  only  ( Soham )  and  this  'anubhuti' itself  'Atma-sakshatkam'.

Therefore,  Lord  declares :  "in  Sarva - Kshetram-s  the  insider,  i.e,  the inner  chaithanyam  is  Me,  the 'Kshetrajnan."

Lord  now  in  the  state  of  'Yogarudan'  i,e,  one  should  not  see  Paramatma  different  / away  from  him,  but  in  him   itself.

"Electricity  can  claim  that  it blazes  in   all  bulbs  all over  the  world!"

After  telling  about  the  above  details,  Lord  says : that  'Jnanam' is  is  the  knowledge  of  this  tattvam  i.e,  "Khetram  and  Kshetrajnan".

Body-s  etc  are  not  permanent,  should  be  deposited  back  to  Panch-bhuta-s.

But  Atma  is  not  perishable,  but goes  back  to  the Paramatma.

And  this  awareness  /  knowledge  is  'Jnanam' ( Atmeeyam).    
Next : Slokam-4.
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 …