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

07/11/2017.

Bhagavad-Gita :

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


Slokam-13. SUM - ( 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.)

Slokam :

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,


anadimat  param   brahma  na  sat  tannasaducyate.


Word meaning :

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 -6.


The brahman or spiritual substratum pervading all existence is great because the atma which is a separate entity from the physical body is part of it. Brahman is derived from the root word brh which means becoming great. So it is included as part of ksetra-jna. The brahman is infinite and the atma is infinite as well. The Svetasvatara Upanisad V.IX states sachan anthyaya kalpate meaning: The atma is infinite. The atma's seemingly limitation in a physical body is due to karma or reactions from past actions; but once a jiva or embodied being achieves moksa or liberation then the actual infinite and limitless nature of the atma is percieved.

The brahman is neither sat existence or asat non-existence because it never undergoes any modifications or transformations due to its being beyond the influence of cause and effect. The term brahman can also be used to refer to the atma as will be seen later in chapter 14, verse 26 and chapter 18 verse 54. When the atma assumes names and forms sat becomes applicable and when the atma is bereft of names and forms it is asat. Thus it is factually beyond both. This is also revealed in the Tattiriya Upanisad II.VII.IX and the Rig Veda VIII.VII.XVII which states :

All was asat in the beginning and from it sat arose. So everything was first unmanifest and then was made manifest into names and forms through successive transformations of cause and effect and such modifications surrounding the atma are due to its karma of having to accept embodiment brought on by avidya or ignorance and is not inherent in the actual nature of the atma itself. Thus the nature of the atma is undefinable by any and all conceptions of sat and asat.

When the Vedic scriptures refer to asat as being in the beginning they are alluding to the unmanifest casual state before existence is activated and commences. In this state both cit conscious spirit as the ksetra-jna and acit inert matter as the ksetra are both present but in a dormant state and could be designated as asat. But the brahman and the atma being eternal and part of the ksetra-jna are transcendent to both sat and asat except by the accountability and allotment of karma to the jiva due to reactions from past activities.

To be continued ...