Gita : Ch-13. Slo-13. Discussion-7.

14/11/2017.

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 -7.

After describing the 20 indispensable attributes that are required to achieve the Supreme Ultimate Truth now Lord Krishna explains at length the nature of the ksetra-jna or knower of the field of activity with reference to the individual atma or immortal soul which is well worth knowing and of great value.

Understanding that the atma is eternal and completely different from the perishable physical body and is not subject to mundane modifications like birth, old age, disease and death one begins to taste supreme bliss. The atma is beyond all the qualities and potencies of material existence no matter how powerful they may be.

The Prasna Upanisad V.V beginning yah punaretam trima trenomiti meaning : -

"One beholds the Supreme Being residing within the etheric heart and is higher than the highest living reality. Then access to the realm of the Supreme Lord is achieved which is permeated by the brahman or spiritual substratum pervading all existence and is the prime cause of primordial matter, the jiva or embodied being and eternal time. The true nature of the brahman the innermost self as the atma is revealed and all nescience is completely removed. This is known to be neither sat or existence and neither asat or non-existence."


The use of the term innermost self to refer to the brahman does not create any contradiction because when the atma is realised its veil is removed and nescience is removed with it and the extensive and unlimited nature it is endowed with is revealed.

The Mundaka Upanisad III.I.III beginning yada pashyah pashyate meaning : -

"When moksa or liberation is achieved one cuts asunder the knots of worldly bondage and attains proximity to the Supreme Lord."


Also one who has achieved moksa is known to be omnicient as is shown in the Chandogya Upanisad VII.XXVI.II beginning na pashyo myritam pashyati na means : -

"The enlightened one realising the Supreme Lord has realised the atma and all else. The Supreme Reality is called sat eternal existence in its state of being because of its capacity to divide itself into names and forms. The Supreme Reality is also called asat or non-existence because of its incapacity to divide itself into names and forms."

This is also given in the Taittiriya Upanisad II.VII beginning asadva idamagre asit meaning : -

" Verily in the beginning this creation was non-existent."

Also in the Brihadaranyaka Upanisad I.IV.VII beginning taddedam tarhayavaya meaning : -

"Verily before the demigod Brahma became the secondary, instrumental cause of creation, the whole creation was dormant in its unmanifested form under the sway of the primary efficient cause. So because the Supreme Reality of the atma is beyond both sat and asat it is known as being and non-being."

The Katha Upanisad I.II.XVIII beginning na jayate mriyate va means : -

"The soul is unborn, eternal unchangeable and never subject to death."

To be continued ...