Bhagavad Gita Chapter 13 Verse 5 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् | ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ||१३-५||
Transliteration
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak . brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||13-5||
Hindi Meaning
।।13.5।। (क्षेत्र-क्षेत्रज्ञ के विषय में) ऋषियों द्वारा विभिन्न और विविध छन्दों में बहुत प्रकार से गाया गया है, तथा सम्यक् प्रकार से निश्चित किये हुये युक्तियुक्त ब्रह्मसूत्र के पदों द्वारा (अर्थात् ब्रह्म के सूचक शब्दों द्वारा) भी (वैसे ही कहा गया है)।।
English Meaning
That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect.
Commentary
The Supreme Personality of Godhead, Kṛṣṇa, is the highest authority in explaining this knowledge. Still, as a matter of course, learned scholars and standard authorities always give evidence from previous authorities. Kṛṣṇa is explaining this most controversial point regarding the duality and nonduality of the soul and the Supersoul by referring to a scripture, the Vedānta, which is accepted as authority. First He says, “This is according to different sages.” As far as the sages are concerned, besides Himself, Vyāsadeva (the author of the Vedānta-sūtra ) is a great sage, and in the Vedānta-sūtra duality is perfectly explained. And Vyāsadeva’s father, Parāśara, is also a great sage, and he writes in his books of religiosity, aham tvaṁ ca tathānye.… “we – you, I and the various other living entities – are all transcendental, although in material bodies. Now we are fallen into the ways of the three modes of material nature according to our different karma. As such, some are on higher levels, and some are in the lower nature. The higher and lower natures exist due to ignorance and are being manifested in an infinite number of living entities. But the Supersoul, which is infallible, is uncontaminated by the three qualities of nature and is transcendental.” Similarly, in the original Vedas, a distinction between the soul, the Supersoul and the body is made, especially in the Kaṭha Upaniṣad. There are many great sages who have explained this, and Parāśara is considered principal among them. The word chandobhiḥ refers to the various Vedic literatures. The Taittirīya Upaniṣad, for example, which is a branch of the Yajur Veda, describes nature, the living entity and the Supreme Personality of Godhead. As stated before, kṣetra is the field of activities, and there are two kinds of kṣetra-jña: the individual living entity and the supreme living entity. As stated in the Taittirīya Upaniṣad (2.5), brahma pucchaṁ pratiṣṭhā. There is a manifestation of the Supreme Lord’s energy known as anna-maya, dependence upon food for existence. This is a materialistic realization of the Supreme. Then, in prāṇa-maya, after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. In jñāna-maya, realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, called vijñāna-maya, in which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage is ānanda-maya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are called brahma puccham. Out of these, the first three – anna-maya, prāṇa-maya and jñāna-maya – involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is called ānanda-maya. The Vedānta-sūtra also describes the Supreme by saying, ānanda-mayo ’bhyāsāt: the Supreme Personality of Godhead is by nature full of joy. To enjoy His transcendental bliss, He expands into vijñāna-maya, prāṇa-maya, jñāna-maya and anna-maya. In the field of activities the living entity is considered to be the enjoyer, and different from him is the ānanda-maya. That means that if the living entity decides to enjoy in dovetailing himself with the ānanda-maya, then he becomes perfect. This is the real picture of the Supreme Lord as the supreme knower of the field, the living entity as the subordinate knower, and the nature of the field of activities. One has to search for this truth in the Vedānta-sūtra, or Brahma-sūtra. It is mentioned here that the codes of the Brahma-sūtra are very nicely arranged according to cause and effect. Some of the sūtras, or aphorisms, are na viyad aśruteḥ (2.3.2), nātmā śruteḥ (2.3.18), and parāt tu tac-chruteḥ (2.3.40). The first aphorism indicates the field of activities, the second indicates the living entity, and the third indicates the Supreme Lord, the summum bonum among all the manifestations of various entities.
Hinglish Commentary
Kṛṣṇa, jo ki Supreme Personality of Godhead hain, yeh gyaan samjhane mein sabse uchi authority hain. Lekin, is gyaan ko samjhate waqt, scholars aur experts hamesha pehle se established authorities ka reference dete hain. Kṛṣṇa yeh baat samjha rahe hain ki soul aur Supersoul ke beech kya difference hai, aur iske liye unhone Vedānta scripture ka zikar kiya hai, jo ki authority mana jata hai. Unhone kaha, "Yeh alag-alag sages ke according hai." Sages ki baat karein, toh khud Kṛṣṇa ke alawa, Vyāsadeva, jo Vedānta-sūtra ke author hain, bhi ek mahan sage hain, aur unhone duality ko ache se explain kiya hai. Vyāsadeva ke pita, Parāśara bhi ek mahan sage hain, aur unhone apni books mein likha hai ki "hum - tum, main aur baaki sab living entities - sab transcendental hain, halanki hum material bodies mein hain." Ab hum teen gunon ke prabhav mein gir gaye hain, jo humare karma ke according hai. Is wajah se, kuch log uchi stithi par hain, aur kuch neeche. Uchi aur neeche ki stithiyan ignorance ki wajah se hain aur yeh anant living entities mein prakat hoti hain. Lekin Supersoul, jo ki infallible hai, teen gunon se contaminated nahi hota aur wo transcendental hai. Isi tarah, original Vedas mein bhi soul, Supersoul aur body ke beech ka distinction diya gaya hai, khaas karke Kaṭha Upaniṣad mein. Bahut se mahan sages ne isko explain kiya hai, aur Parāśara inmein se pramukh mana jata hai. Chandobhiḥ ka matlab hai alag-alag Vedic literatures. Jaise Taittirīya Upaniṣad, jo Yajur Veda ka ek branch hai, nature, living entity aur Supreme Personality of Godhead ko describe karta hai. Jaise pehle bataya gaya, kṣetra ka matlab hai activities ka field, aur yahan do tarah ke kṣetra-jña hain: individual living entity aur supreme living entity. Taittirīya Upaniṣad (2.5) mein kaha gaya hai, brahma pucchaṁ pratiṣṭhā. Yahaan Supreme Lord ki energy ka manifestation hai, jise anna-maya kaha jata hai, jo existence ke liye food par depend karta hai. Yeh ek materialistic realization hai Supreme ka. Phir, prāṇa-maya mein, jab insaan food se Supreme Absolute Truth ko realize karta hai, toh wo living symptoms ya life forms mein bhi Absolute Truth ko samajh sakta hai. Jñāna-maya mein realization living symptoms se aage badhkar sochne, mehsoos karne aur ichha karne tak jata hai. Uske baad Brahman realization aata hai, jise vijñāna-maya kaha jata hai, jisme living entity ke mind aur life symptoms ko uske aap se alag kiya jata hai. Sabse aakhri aur supreme stage hai ānanda-maya, jo sabse blissful nature ka realization hai. Is tarah se, Brahman realization ke paanch stages hain, jise brahma puccham kaha jata hai. Inmein se pehle teen stages - anna-maya, prāṇa-maya aur jñāna-maya - living entities ke activities ke fields se judi hain. In sab fields se transcendental hai Supreme Lord, jise ānanda-maya kaha jata hai. Vedānta-sūtra bhi Supreme ko describe karta hai, ānanda-mayo ’bhyāsāt: Supreme Personality of Godhead apne swabhav se khushi se bhara hai. Apne transcendental bliss ka anand lene ke liye, wo vijñāna-maya, prāṇa-maya, jñāna-maya aur anna-maya mein expand hota hai. Activities ke field mein living entity ko enjoyer mana jata hai, aur usse alag hai ānanda-maya. Iska matlab hai ki agar living entity decide kare ki wo ānanda-maya ke saath milkar enjoy kare, toh wo perfect ban jata hai. Yeh Supreme Lord ka asli tasveer hai, jo field ka supreme knower hai, aur living entity subordinate knower hai, aur activities ka nature. Is sachai ko Vedānta-sūtra ya Brahma-sūtra mein khojna padta hai. Yahaan yeh bhi kaha gaya hai ki Brahma-sūtra ke codes bahut achhe se cause aur effect ke according arrange kiye gaye hain. Kuch sūtras hain, jaise na viyad aśruteḥ (2.3.2), nātmā śruteḥ (2.3.18), aur parāt tu tac-chruteḥ (2.3.40). Pehla aphorism activities ke field ko indicate karta hai, doosra living entity ko, aur teesra Supreme Lord ko, jo sabhi manifestations ka summum bonum hai.
Chinmaya Commentary
प्रस्तुत अध्याय में जो विवेचन किया जा रहा है वह कोई व्यर्थ का भाषण अथवा श्रीकृष्ण की बुद्धि की कल्पना मात्र नहीं है। यहाँ भगवान् स्वयं ही स्पष्ट कहते हैं कि ऋषियों द्वारा अनुभूत और प्रतिपादित सत्य की ही वे पुनर्घोषणा कर रहे हैं। संक्षेप में उपनिषदों के प्रतिपाद्य ब्रह्मतत्त्व का ही निरूपण इस अध्याय का विषय है।कोई व्यक्ति प्रश्न कर सकता है कि क्यों हम उपनिषद् के ऋषियों के कथनों को तत्परता से स्वीकार करें ऐसा प्रश्न केवल वे ही लोग कर सकते हैं जिन्हें ऋषियों के प्रति अश्रद्धा है। भगवान् श्रीकृष्ण कहते हैं कि यदि हमे ऋषियों के प्रति महान् आदर और सम्मान नहीं भी हो तब भी हमें उनके द्वारा प्रतिपादित सत्य को स्वीकारना ही होगा क्योंकि वे उपनिषद् के निश्चित किये हुये युक्तियुक्त कथन हैं। उनके कथन कोई बौद्धिक आलेख अथवा दैवी आज्ञायें नहीं हैं जो साधारण असहाय जनता पर विशेष दैवी अधिकार प्राप्त किसी देवदूत ने थोप दी हों।जब प्रमाण तर्क एवं अनुभव के द्वारा किसी सत्य को सिद्ध किया जाता है तब किसी भी बुद्धिमान पुरुष को उसके युक्तियुक्त संगत होने के कारण स्वीकारना ही पड़ता है।अर्जुन के मन में रुचि उत्पन्न करने के पश्चात् भगवान् कहते हैं