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Gita : Ch-13. Slo-5. Discussion-6.

Monday, Nov 14, 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 ).


It should not be assumed that the Vedanta Sutras discuss only about the brahman because that is not the case, for in order to impart knowledge of the brahman the atma, the jiva and the Supreme Lord must also be discussed as well, along with the invariable attributes of omnipresence, sustenance, purity, maintenance, etc.
These things could not be comprehended correctly without understanding their relationship to the Supreme Lord.
Neither could they be propounded properly without defining their relationship with the atma which is fully controlled and dependent and mercifully graced by the Supreme Lord. So descriptions of the embodied soul and its origin, nature and function are very beneficial regarding knowledge of the brahman and there is no contradiction anywhere in the Vedic scriptures in any way. For example ether is known not to be created as it is not stated it is in the Vedic scriptures.
This is confirmed in Vedanta Sutras II.III.I. Also the atma being eternal is not created because no Vedic scripture has stated thus.
The individual atma is the knower and omniscient as confirmed in Vedanta Sutras II.III.XVII.
So for both examples the effect is established by understanding the cause.

So this topic has been well spoken of in detail both generally and specifically of kshetram and the kshetra-jnan but now Lord Krishna will concisely explain it further.
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 …