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Gita : Ch-13. Slo-4. Discussion-1.

Sunday,  Sep 18, 2016.

Srimad  Bhagavad-Gita :

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

Slokam-4. ( Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.)

tatkshetram  yacca  yadrkca  yadvikari  yatasca  yat,

sa  ca  yo  yat  prabhavasca  tat  samasena  me  srnu.

tat  kshetram  yat  ca  =  what  is  that  kshetram  ( body / field of activities );

yadrk  ca  =  how  it  is  ( as  it  is );

yadvikari  =  what  are  its  emotions ( changes );

yatah  ca  yat  =  from  which,  how  it  happened;

ca  =  not  only  that;

sah  yah  =  who  is  that  kshetrajnan;

yat  prabhavah  ca  =  what  are  his  glories;

tat  samasena  =  those  things,  briefly;

me  srnu  =  hear  from  Me.



Now Lord Krishna is more explicitly explaining details about the tat ksetram or field of activity.

Its yadrik ca or its substantial nature regarding its use and function and its purpose.

Also its yad vikari or transformations and modifications along with its yatas or from whence it came meaning its origin and how it was created and for whose use.

Yat refers to its attributes and qualities.

Also He is inferring that knowledge about the intrinsic nature of the ksetra-jna as the knower of the ksetra which is the atma or eternal soil will be revealed as well along with its inherent potencies which is confirmed by the word prabhavas ca meaning virtues, potency and powers.

Lord Krishna will give a summary of all these things. 


Here prakriti or the material substratum pervading physical existence which has 24 categories consisting of the mind, ego, five organs of perception, the five senses, specifically meant by the word ksetra or the field of activity.

Yet since the non-distinctiveness of matter as I and mine is evolved as such only in the physical body, in order to differentiate from it this body is called the ksetra.

To clarify in further detail Lord Krishna proposes to explain what the ksetra referred to by Him is in itself such as inert, of the nature of its object, etc.


What is it like such as possessed of qualities such as desire and aversion.

What are its modifications such as which senses is it endowed with.

How does it arise meaning how is it in conjunction with prakriti and the brahman.


What is its form and how is it directed to be either sentient or insentient in just one of innumerably unlimited varieties of species.

Also what is the ksetrajna or knower of the ksetra in reality and what power does it have by virtue of its transcendental and inconceivable majesty by the potency it is endowed with.

All these things Lord Krishna will now explain in brief.

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 …