SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 13<\/a><\/p>\n << Chapter 13 verse 1<\/a><\/p>\n kshEthragyam chApi mAm vidhdhi sarvakshEthrEshu bhAratha |<\/em> bhAratha – Oh descendant of bharatha clan! Oh descendant of bharatha clan! Know me as the antharyAmi in all bodies (such as celestial, human etc which are known as kshEthra) and the AthmAs which are known as kshEthragya; this knowledge which explains “the body and soul are different from each other, and both have me as their antharAthmA”, that knowledge is considered as true knowledge (which is acceptable) – this is my conclusion.<\/p>\n ‘Know Me, also, Bh\u0101rata! the Kshetraj\u00f1a in all the Kshetras. I deem that<\/em> is knowledge, \u2014the knowledge of Kshetra and the Kshetraj\u00f1a.’<\/span><\/p>\n Know that the Kshetraj\u00f1a (soul) who in the capacity of cognizer abides in (or vivifies<\/a>) all the tenements<\/a>, such as those of deva, man etc, is Mine, or is that which is ensouled by Me (mad-\u0101tmakam<\/em>).<\/span><\/p>\n From the adverb \u2018also\u2019 (api<\/em>) in the expression, \u2018know me also<\/em> the Kshetraj\u00f1a\u2019, it is justly inferable that \u2018Kshetra also<\/em> is Mine\u2019. The purport is that in the same manner as Kshetra (body) is apprehended solely as the inseparable adjunct of Kshetra-j\u00f1a (soul), \u2014by the, Law of the Correlation of Subject and Predicate\u2014 so are both Kshetra and Kshetraj\u00f1a to be understood as inseparably adjectival to Me as relates, according to the same Law of subject-predicate co-inherence.<\/span><\/p>\n It will be pointed out further on that Para-brahm \u2014 V\u0101sudeva\u2014 is a distinct Postulate of existence, from Kshetraj\u00f1a \u2014whether the latter belong to the condition of bondage or emancipation\u2014 or Postulate defined by the terms Kshara<\/em> (the perishable=matter-bound souls) and Akshara<\/em> (the imperishable=matter-freed souls); for it is stated:<\/span><\/p>\n \u2018Two-fold are the Purushas (=souls) in the world, the Kshara and the Akshara; Kshara is the sum of all existences; the constant (k\u016btastha<\/em>) is called the Akshara.\u2019 (Gi:<\/em> XV-16<\/a>).<\/span><\/p>\n \u2018But the Best Purusha (Soul) is Another, Who is proclaimed as the Great Soul, Who, being Infinite and Sovereign, entering the triad of existences, sustains (it)\u2019 (Gi:<\/em> XV-17<\/a>).<\/span><\/p>\n \u2018Since I surpass the Kshara, and even excel the Akshara, I am reputed as Purushottama both in the world and in the Veda\u2019 (Gi:<\/em> XV-18<\/a>) etc.<\/span><\/p>\n That Kshetra, the composite of (the elements) earth etc., and Kshetraj\u00f1a (souls) do qualitatively constitute the body of the Blessed Lord \u2014the Blessed Lord being their Soul\u2014 the \u015arutis such as the following declare:<\/span><\/p>\n \u2018Who seated in the earth; Who is the Interior of the earth; Whom earth knows not; to Whom earth is body; Who in the inside of the earth rules\u2014, He is your Soul, Inner Ruler, Immortal\u2019[1. B\u1e5bi Up\u00b0:<\/em> V-7-3: \u2018Ya\u1e25 p\u1e5bithi-vy\u0101m tish\u1e6dhan &c\u2019.].<\/span><\/p>\n \u2018Who seated in the soul; Who is the Interior of the soul; Whom the soul knows not; to Whom the soul is body; Who in the inside of the soul rules; He is your Soul, Inner Ruler, Immortal\u2019.[2. B\u1e5bi: Up\u00b0:<\/em> V-7-22: \u2018Ya \u0101tmani tish\u1e6dhan &c.\u2019]<\/span><\/p>\n The reference to the Lord by the terms Kshetraj\u00f1a and so on is justified in accordance with the Law of correlation of subject and predicate signifying the abidance of the Lord as the Soul of all Kshetraj\u00f1as, internally ruling them.<\/span><\/p>\n This Law of correlated reference was seen illustrated in all the stanzas, such as:\u2014<\/span><\/p>\n \u2018Of the \u0100dityas, I am Vish\u1e47u\u2019 etc., (Gi:<\/em> X-21<\/a>), intervening between the general statement to that effect made in the commencement in the stanza:<\/span><\/p>\n \u2018I am \u0100tma, Gud\u0101ke\u015ba! enshrined in the hearts of all beings.\u2019 (Gi:<\/em> X-20<\/a>), and closing up as in such stanzas as:<\/span><\/p>\n \u2018Mutable or immutable, nothing exists that without Me can exist\u2019 (Gi:<\/em> X-39<\/a>);<\/span><\/p>\n \u2018Abiding therein, I am in the Kosmos with but a fraction (of Me).\u2019 (Gi:<\/em> X-42<\/a>).<\/span><\/p>\n I esteem that knowledge, then, as worth knowing viz<\/em>, the knowledge concerning the distinction between Kshetra and Kshetraj\u00f1a; and the knowledge that I am their Soul.<\/span><\/p>\n Now, some interpret the passage: \u2018know the Kshetraj\u00f1a also as Me,\u2019 to establish unity (or identity) by the Rule of Common Reference. In that case, then, of having to postulate a unic existence, viz<\/em>, \u012a\u015bvara, the fact that through, ignorance, He is in the position of a Kshetraj\u00f1a(=cognizer, implying duality, viz:<\/em> cognizer and cognized), has to be acknowledged; and that the inculcation of identity is to dispel this ignorance. (The explanation is that) the ignorance due to the imagined (dual) condition as Kshetraj\u00f1a is dispelled by the precepts of such highly trusty elders as the Blessed Lord, just as by the precept of a trusty elder, teaching \u2018this is rope, not snake\u2019, the fancied notion of snake disappears.<\/span><\/p>\n Such (interpreters) have to be questioned thus:<\/span><\/p>\n Is it not indeed stated elsewhere that:\u2014<\/span><\/p>\n \u2018The wise (j\u00f1anis<\/em>) \u2014the seers of truth\u2014 shall teach you wisdom., etc (an explicit declaration of the truth of duality)? (Gi:<\/em> IV-34<\/a>).<\/span><\/p>\n Hence, all polemics of this nature, opposed as they are to all \u015arutis and Sm\u1e5bitis, Itih\u0101sas and Pur\u0101\u1e47as, logic and their own averments, \u2014so rife in order to impose on the world\u2014 deserve not to be entertained.<\/span><\/p>\n The real philosophy of existence lies in the assertions which the \u015arutis make of the distinctive characteristics of (1) \u2018the experienced,\u2019 inherent in the nature of inert matter-stuff (achit<\/em>), of (2) \u2018the experiencer,\u2019 inherent in the nature of soul-stuff (chit<\/em>) and of (3) \u2018the Dictator,\u2019 inherent in the nature of Para-brahm (or the Supreme Spirit). Some of the \u015arutis which so declare are :\u2014<\/span><\/p>\n \u2018From this (matter<\/em>), the Charmer (M\u0101y\u012b<\/em>) creates this Kosmos; in which another (soul) is by (His) magic power confined\u2019.[3. \u015avet. Up<\/em>: IV-9: ‘Asm\u0101n M\u0101y\u012b s\u1e5bijate vi\u015bvam etat tasmim\u015b-chh-\u0101nyo m\u0101yay\u0101 sanniruddha\u1e25’.]<\/span><\/p>\n \u2018Know the magic power (m\u0101y\u0101<\/em>) to be verily matter (prak\u1e5biti<\/em>)) as for the Charmer, He is the Great Lord\u2019.[4. \u015avet. Up<\/em>: IV-10 ‘M\u0101y\u0101ntu prak\u1e5bitim vidy\u0101n M\u0101yinam tu Mahe\u015bvaram’.]<\/span><\/p>\n \u2018The perishable (kshara<\/em>) is matter (pradh\u0101na<\/em>), the imperishable (akshara<\/em>) is the immortal enjoyer (the soul) and the Lord (God) alone, rules (both) matter and soul\u2019.[5. \u015avet. Up<\/em>: I-10: ‘Ksharam pradh\u0101nam am\u1e5bitaksharam har\u1e25, kshar\u0101tm\u0101n\u0101v \u012b\u015b\u0101te Deva Eka\u1e25’.]<\/span><\/p>\n (Here, amrit-\u0101ksharam hara\u1e25<\/em>, stands for the enjoyer viz<\/em>: the soul. The soul is called hara\u1e25<\/em>, because it is he who is capable of seizing (= harati<\/em>) on matter \u2014the enjoyed\u2014 as enjoyer thereof).<\/span><\/p>\n \u2018He (God) is the Cause, is the Lord of the lord of the (bodily) organs (= Lord of the soul); to Him there is no other Lord Progenitor above[6. \u015avet. Up<\/em>: VI-2: ‘Sa k\u0101ra\u1e47am kara\u1e47\u0101dhip\u0101dhipo, na ch-\u0101sya ka\u015bchit janit\u0101, na ch-\u0101dhipa\u1e25’.]; \u2014He is the Master of matter (pradh\u0101na<\/em>) and soul (kshetraj\u00f1a<\/em>); He is the Lord of qualities.[7. \u015avet. Up<\/em>: ‘Pradh\u0101na-kshetraj\u00f1a-patir gu\u1e47e\u015ba\u1e25.’]<\/span><\/p>\n \u2018The Master of the Kosmos, the Lord of the soul, the Eternal, the Blessed, the Unfailing\u2019.[8. Tait: N\u0101ra: Up:<\/em> XI-I; ‘Patimvi\u015bvas-\u0101tme\u015bvara \u015b\u0101\u015bvatam \u015bivam achyutam.’]<\/span><\/p>\n \u2018The Knower (God), the not-Knower (soul) are two; both are unborn; the One is Lord, the other is non-lord.\u2019[9. \u015avet. Up<\/em>: I-9: ‘J\u00f1\u0101`jnau dv\u0101v-aj\u0101v-i\u015ban\u012b\u015bau.’]<\/span><\/p>\n \u2018The eternal (God) of the eternals (souls), the Intelligent of the intelligsnts, the One above the many,\u2014Who grants desires\u2019.[10. \u015avet. Up<\/em>: VI-13: and Ka\u1e6dh Up:<\/em> V-13; nityonity\u0101n\u0101m etc.’]<\/span><\/p>\n \u2018Knowing the experiencer (soul), the experienced (matter) and the Dictator (God) etc.'[11. \u015avet. Up<\/em>: i-12: ‘Bhokt\u0101 bhogyam Prerit\u0101ram etc.’]<\/span><\/p>\n \u2018Knowing the soul and the Guide as distinct, and then by serving Him, he (the soul) reaps immortality from Him.\u2019[12. \u015avet. Up<\/em>: i-6: ‘P\u1e5bithag \u0101tm\u0101nam Prerit\u0101ram etc.’]<\/span><\/p>\n \u2018Of them, the other (soul) eats of the ripe fruit of karma (sv\u0101du pippalam<\/em>), but the other (God) eats not and shines everywhere.\u2019[13. \u015avet. Up<\/em>: IV-6, and Mu\u1e47\u1e0d Up<\/em>: iii-I-I; ‘Tayor anya\u1e25 pippalam sv\u0101dvatti etc.’]<\/span><\/p>\n \u2018Verily one unborn (bound soul) lovingly tastes of the one unborn (matter)\u2014 red (=light=fluids), white(=water= liquids) and black (=food=solids), \u2014and the latter (matter) begets, in answer to his wishes (sar\u016bp\u0101m<\/em>), manifold progeny; and one unborn (freed soul), discards her (matter) after tasting of her delights.\u2019[14. \u015avet. Up<\/em>: Tait: N\u0101r\u0101:<\/em> x-5. ‘Aj\u0101m ek\u0101m lohita-\u015bukla-k\u1e5bishn\u0101m etc.’]<\/span><\/p>\n \u2018This earth (=matter =gau\u1e25<\/em>) is beginningless, endless, is the mother having all creatures in its womb.\u2019[15. Mantra or M\u0101ntrika: Up:<\/em> I ‘Gaur an\u0101dyantavat\u012b s\u0101 etc.’]<\/span><\/p>\n \u2018Dwelling on the same tree (with the Supreme Soul) the deluded soul (the individual soul), immersed (in the relations of the world) is grieved without having a Lord; but when it sees the other, the Lord \u2014the Lovingly Worshippable, the Different (from all wordly relations)\u2014 and His glory, then does its (soul\u2019s) grief cease\u2019[16. \u015avet. Up<\/em>: IV-7: Mu\u1e47d: Up:<\/em> ‘Sam\u0101ne v\u1e5bishe purusho nimagno etc.’] etc., ad libitum<\/em>. Also Stanzas in the G\u012bt\u0101 itself, such as those that follow, are ad rem<\/em>. For example:\u2014<\/span><\/p>\n \u2018………., and ahank\u0101ra; thus constituting My eight fold differentiated Nature (prak\u1e5biti=matter)\u2019 (Gi:<\/em> VII-4<\/a>).<\/span><\/p>\n \u2018But this is inferior; know My other Nature, superior \u2014the J\u012bva (=soul)\u2019 (Gi:<\/em> VII-5<\/a>)<\/span><\/p>\n \u2018All creatures, Kaunteya! go into My Nature (=matter), at the end of a Kalpa. Again do I emit them at the beginning of a Kalpa.\u2019 (Gi:<\/em> IX-7<\/a>).<\/span><\/p>\n \u2018Again and again do I, resorting to My Nature, emit all this sum of beings, lying helpless in the power of Nature.\u2019 (Gi:<\/em> IX-8<\/a>).<\/span><\/p>\n \u2018By Me, the Superintendent, (it) begets all mutables and immutables. Indeed is this the reason, Kaunteya! that the Kosmos turns.\u2019 (Gi:<\/em> IX-10<\/a>).<\/span><\/p>\n \u2018Nature as well as Spirit, know, are both beginningless.\u2019 (Gi:<\/em> XIII-19<\/a>).<\/span><\/p>\n \u2018The vast brahm (=matter! is My womb, into which I sow the germ (=soul). Thence comes, Bh\u0101rata! the birth of all beings.\u2019 (Gi:<\/em> XIV-3<\/a>); and so on.<\/span><\/p>\n The meaning of the last quoted verse is :<\/span><\/p>\n \u2018The womb (or source or cause) of the Kosmos, this vast extended<\/em> (=matter-stuff) is Mine, called prak\u1e5biti (=substance), the subtle of the elements, the inert thing (achit<\/em>). Into this, I unite the embryonic germ called the chetana<\/em> (or chit<\/em>=the conscious entity). Thereafter, from this compound alone of animate and inanimate substances \u2014created by My will\u2014 all creatures, from deva<\/em> down to a tree, confined in matter (achit<\/em>), are produced.<\/span><\/p>\n The term brahma<\/em> as signifying this primal rudiment of elements (= root-matter) is evident from the \u015aruti:<\/span><\/p>\nSlOkam \u2013 Original<\/a><\/h3>\n
\n kshEthrakshEthragyayOr gyAna\u1e41 yath tath gyAnam matham mama ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nsarva kshEthrEshu – in all bodies (such as celestial, human etc)
\nkshEthragyam cha api – (as the body which is known as kshEthra) the AthmA which is known as kshEthragya too
\nmAm vidhdhi – know as having me as the antharyAmi
\nkshEthra kshEthragyayO: yath gyAnam – this knowledge which explains “the body and soul are different from each other, and both have me as their antharAthmA”
\nthath – that knowledge
\ngyAnam – knowledge (which is acceptable)
\nmama matham – this is my conclusion.<\/p>\nSimple Translation<\/h3>\n
Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\n
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