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Gita : Ch-13. Slo-5. Discussion-4.

Monday, Oct 31, 2016.

Srimad Bhagavad-Gita :

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

Slokam-5. ( That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings-especially in the Vedānta-sūtra-and is presented with all reasoning as to cause and effect. )

rshibhirbahudha  gitam  chandobhir  vividhaih  prthak,

brahmasutrapadaiscaiva  hetumadbhir  viniscitaih.

 rshibhih  bahudha  =  by  Rishi-s  in  many  ways;

vividhaih  chandobhih  =  many  different  Vedic mantra-s ( hymens );

hetumadbhih  viniscitaih  =  with cause and effect  and  ascertain ( certain  and  sure );

brahma-sutrapadais  eva  ca  =   the  vedantam  and  aphorism  too;

( etat)  prthak  gitam  =  variously  described  ( this  specially  reflected ).


Categorically as well the distinct characteristics by which the ksetra and ksetrajna exist and their manifestation by the brahman or spiritual substratum pervading all existence is revealed in many places in the Rig Veda and the Atharva Veda.

Also the Vedanta Sutra verses reveal in its sublimely concise aphorisms the nature of the brahman and its relationship with the Supreme Lord. It is also called the Sariraka Sutras because of its conclusive authoritative judgement on these esoteric topics.

For example in Vedanta Sutra II.III.I beginning no viyadasruteh meaning : -

The akasha or space is eternal because there is no Vedic evidence contrary to this and thus all decisions regarding the nature of the ksetra are formulated also in this way.

Another example is seen in II.III.XVIII beginning utcrantigatyagatinam meaning : -

The jiva or embodied soul is infinitesimal because the Vedic scriptures state that it goes out of an old body and returns to a new body.

The atma or eternal soul is superlatively conscious and such a reality formulates decisions regarding the ksetrajna.

But in verse II.III.XXXX beginning kritaprayatnapekshastu vihita pratisiddha meaning : -

The Supreme Lord impels all jivas to act in accordance with the nature and tendency of their own self enacted previous actions and effects.

Everything is under the complete control and total dominion of the Supreme Lord but He does not interfere with the freewill of the jiva although He is certainly the supreme soul of living entities.

So the evidence of the ksetra and ksetrajna have been copiously expounded in various Vedic scriptures in numerous ways but now Lord Krishna will describe the same in a lucid and concise manner.

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 …