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

25/10/2017.

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 -4.

That which is to be known by imbibing the previous 20 virtues is being declared by Lord Krishna in this slokam.

The resultant consequence of embracing these virtues is being proclaimed now and emphasised in order to exemplify to the hearer that these 20 virtues truly constitute knowledge and are indispensable to realising the brahman or the spiritual substratum pervading all existence.

Realising the brahman one achieves moksa or liberation from material existence.

The brahman has no beginning, is unsurpassed, and eternal.

Although the word anandi meaning without beginning and eternal would convey the same meaning alone by adding the suffix mat to it utilises it as a bahuvrihi compound which is a metrical ornament and so it is spoken anandimat which denotes subordination to param being the Supreme Lord.

If it were spoken as anandi matparam it would mean Lord Krishna's supreme, attributeless form but that would not validate the words na sat tan nasad which states it is beyond both the cause and the effect.

That which is the object of activation is expressed as existing and that which has no activation is expressed as non-existing.

But the brahman is beyond both because it is not subject to the material existence.

To be continued ....