विवेचन सारांश

Bhagavān explains the distinction between the Field and the Knower of the Field in Jñāna Yoga

In this Shloka, Parameshwara introduces the concept of Kśetra and Kṣetrajña.  

HE says, our body is a Kṣhetra (the field of activities), and the one who knows this body is called Kṣhetrajña (the knower of the field).

In our common everyday language, Kśetra means field; Kṣhetrajña is the one specialised in that field, say Engineer, a Doctor, an Advaita Acharya.

In this chapter, the word Kśetra refers to the body or Śarīraṃ and one who knows this concept well is the knower or the Kṣetrajña.

In the next shloka, Yogeshwar elaborates on the meaning of the word Kṣetrajña.

In this Shloka, Kṣetrajña refers to the knower of the field, while Kṣetra denotes the field itself.

The Kṣetra or the field encompasses ALL the individual fields of activity in the entire universe. The Kṣetrajña or the knower of the field is Paramātmā HIMSELF, perceiving the changes occurring within each of the field.

Bhagavān underscores that HE is the ultimate knower of all fields, implying His omnipresence extending universally to pervade all existence.

The latter part of the Shloka, kshetra-kshetrajnayor Jñānam yat taj Jñānam matam mama indicates that true knowledge, according to Bhagavān, encompasses the understanding of the separation between Kṣetra that is the field or the body and the Kṣetrajña that is the knower of the Kṣetra or field, who is actually Paramātmā HIMSELF.

Recollecting the seventh Shloka of Chapter – 15,

mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati

we have learnt that we, the embodied souls in this material world are nothing but HIS fragmentary parts. However, our mortal souls bound by Prakṛiti or material nature, are struggling with our emotions (attachment, rage, hatred and so forth) and senses including the mind. Such emotions ideally do not belong to a Jīvātmā since Jīvātmā itself is part of the Parāmātmā and HE is Nirvakara, eternal and changeless.  We should thus always try to control such emotions within us. It is not that we will not perform our worldly activities in our fields. We will definitely do that but will do that for loka-sangraha, while remaining unaffected within and being directed by the virtue and sin that we have acquired through our Karma and governed by the Kṣetrajña, that is Paramātmā.

Sri Paramātmā starts explaining Jñāna Marg from this Shloka.

HE addresses Arjuna, conveying his intention to explain in summary, the essence of the field and its nature, as well as the dynamics of change within it.

It is interesting to note that Paramātmā repeats that he would explain in Sankshep or Samāsena, that is briefly in summary, as HE intends complete the discussion with Arjuna
quickly as the battle is about to start. Hence it is said that the entire Bhagavadgītā was spoken within 45 minutes after which in the 73rd Shloka of Chapter – 18, Arjuna says,

naṣhṭo mohaḥ smṛitir labdhā, tvat-prasādān mayāchyuta
sthito ‘smi gata-sandehaḥ, kariṣhye vachanaṁ tava

He confirms to Paramātmā that his illusion has been dispelled and he is free from doubts. He will now act according to Śrī Krishna’s advice.

Coming back to this Shloka, when Paramātmā says yach cha yādṛik cha yad-vikāri yataśh cha yat HE talks with reference to the Kṣetra – what is it; what is its nature; how change takes place in it and from what to what.

We have the Karya-Karana Siddhanta which explains how milk is the Karana - the origin or the cause; and Curd which is Karya, the effect and generated from the Karana. In this world, every Karya or Effect has a Karana or Cause. Ultimately, the ultimate Karana for every Karya in this universe, is the Paramātmā, the Supreme Being.

Paramātmā is the Supreme Cause of this world.

It is worthy to note that the effect of one cause can become the cause for another effect. In the earlier example, we say Milk is the cause and Curd is the effect. However, for buttermilk, the same Curd becomes the cause with the buttermilk becomes the effect. Hence, one object like the Curd, can have the qualities of both Karya and Karana; Effect and Cause.

Paramātmā says, the knowledge of Kṣetra (the field) and Kṣetrajña (the knower of the field) has been imparted by various sages through different Vedic hymns and is also thoroughly elucidated in the Upanishads, Vedas, Bhagavadgītā and even Brahmā Sūtra with logical reasoning and definitive proof.

The six schools of Hindu philosophy are:

• Sāṃkhya
• Yoga
• Nyaya
• Vaisheshika
• Purva Mimamsa
• Uttara Mimamsa or Vedanta

The Brahmā Sūtra is the key and most important part of the Vedanta Philosophy for the Uttara Mimamsa part.

When one is addressed as Advaita Vedanta Acharya, it signifies, the person has studied

• the Brahmā Sūtra with its 4 chapters
• the 11 principal Upanishads for which Adi Sankaracharya Ji has written commentaries, they being, Aitareya, Brihadaranyaka, Chandogya, Isha, Katha, Kena, Mandukya, Mundaka, Prashna, Taittiriya, and Svetasvatara.
• Bhagavadgītā with its 18 chapters.

These scriptures together are known as Prasthan-trayee Grantha (Books). It signifies, those who have studied these scriptures, are ready from the perspective of knowledge, to become Vendantee.

Brahmā Sūtra as described above is one of the foundational texts of the Vedanta. It is said to be composed by Maharshi Veda Vyāsa Ji.

There is another school of thought that attributes its composition to Rishi Bādarāyaṇa Ji, who is also called Vyāsa. It is noteworthy that Vyāsa was not actually a name, but a position, possibly held by many. Veda Vyāsa Ji’s actual name is Krishna Dwaipayan Vyāsa. His work includes composition and categorization of all the Vedas and hence he is known as Veda Vyāsa.

It is believed by some that Bādarāyaṇa Vyāsa and Veda Vyāsa are actually one and the same person.

Brahmā Sūtra’s sloka Brahmā Satyam, Jagat Mithya, Jīvo Brahmāiva naparah is a core statement in support of the principle of Advaita Vedanta philosophy.

Vedanta has different schools of thoughts with different Acharyas viz. Advaita Vedanta, Vishishtadvaita Vedanta, Shuddhadvaita Vedanta, and Dvaitadvaita. There is also the concept of Achinta Vedaved. The Acharyas of Vedanta are Adi Shankaracharya, Ramanujacharya, Madhvacharya, Nimbarkacharya and Vallabhacharya. Each Acharya has written commentaries according to the various schools of Vedanta.

In this Shloka, when Paramātmā says, Brahmā-Sūtra-padaish chaiva hetumadbhir vinishchitaih, HE emphasizes that this Sidhanta or Principle has been revealed in the Brahmā Sūtra, with sound logic and conclusive evidence.

In the third Shloka, there was a question as to what are the nature of the changes or modification to the Kṣetra or field. Paramātmā answers that question in this Shloka.

Bhagavān describes the field of activity or Kṣetra comprises of 24 elements. These elements are classified into various categories that make up the physical and subtle body, as well as the faculties of perception and interaction with the world.

The  classification of the 24 elements are as follows:

• Mahabhutas  - the five gross elements
• Ahankāraḥ – the Ego
• Buddhiḥ—the Intellect
• Avyaktam— name for Prakṛiti, the primeval nature
• Indriyāṇi - sense organs, including Jnanendriyas - the instruments of perception, and Karmendriyas - the instruments of action

These elements together constitute the Vikara field of modification and experience of the Kṣetra.

Bhagavān continues to describe the Kṣetra and includes the psychological and emotional aspects that influence human experience. HE says, the field encompasses not only the physical body and senses but also the mental and emotional states that arise within it:

• Icchā – Intense Desire for something.
• Dveṣhaḥ - the Aversion or dislike or avoidance of something that comes when desire remains unfulfilled.
• Sukham - The state of Happiness, contentment or pleasure.
• Duḥkham - The state of Misery, suffering or distress.
• Saṅghātaḥ - The Aggregate combination of elements that form the physical body.
• Chetanā - The principle of Consciousness, Pran-tattva that animates the body and mind.
• Dhṛitiḥ: The Fortitude or strength of will or resolve to do something like completing our study of Bhagavadgītā.

These elements are considered modifications of the ‘field’ because they are changeable and subject to the influence of the three modes of material nature.

Our Buddhiḥ or intellect tells us to study before an exam while the Manas or mind tells us to watch the cricket match on TV though we know its wrong. The Ahankāraḥ gives is feeling of “ME”.

Thus, they are part of the human experience within the material world.

Paramātmā continues to explain the characteristics of the Kṣetra.

• Amānitvam—humility as opposed to mānitvam or being proud of one’s capabilities or possessions. This is a very important quality and instead of showing pride one should use one’s capabilities or possessions in the service of others.
• Adambhitvam—Modesty, Unpretentiousness, freedom from hypocrisy as opposed to dambha, that is showing off, even if not in possession of an object like exhibiting a gold-plated chain and passing it off as real gold, while it does not really matter.
• Ahinsā—non-violence. This is an important characteristic to imbibe in all paths of Yogas. Manasa, Vacha, Karmana Vacha, Karmana" is an important Sanskrit phrase that tells us not to hurt anyone through our speech, or our action and not think ill in our mind for anyone. It emphasizes the importance of aligning one's thoughts, words, and deeds for a life of righteousness.
• Kṣhāntiḥ—Forgiveness. It is not about letting go a fight with an enemy; it is about not fighting with an enemy because one has forgiven him and forgotten his misdeed. It is about cleansing the mind of unnecessary and detrimental thoughts so that good thoughts about the Paramātmā may fill it.
• Ārjavam—simplicity; righteousness; the ability to speak the truth. Example is a student truthfully telling his friends about his preparedness for an exam in contrast to lying in order to misinform the friend, lest he studies more and does better.
• Āchārya-upāsanam—service to the Guru, one’s elders, the aged. This quality is beautifully explained in the story of Totaka, a disciple of Adi Shankaracharya. Totaka (also known as Giri or Totakacharya), a disciple of Adi Shankaracharya Ji highlights the power of unwavering devotion and silent dedication. While not academically brilliant like his fellow students, Totaka was known for his selfless service to his Guru, performing tasks like washing clothes, cleaning the Ashram and so forth. One day, the other students started humiliating and ridiculing Totaka on his lack of education versus themselves, who were brilliant scholars writing hymns and commentaries. Adi Shankaracharya Ji seeing this asked Totaka to say something. Totaka was very nervous since he thought he may utter something which will lead to more ridicule from his fellow students. However, since it was his Guru’s directive, he started to say and what he recited was a beautiful hymn in praise of Shankaracharya, composed spontaneously in Sanskrit.

   viditā khila śāstra sudhā jaladhe mahito paniṣat kathitār thanidhe
   hṛdaye kalaye vimala vimalaṃ caraṇaṃ bhavaśaṅkara deśika me śaraṇaṃ

It surprised everyone to witness his hidden poetic talent and profound understanding. This hymn is part of Toṭakāṣṭakam. Totakacharya is in fact considered to be one of the four key disciples of Adi Shankaracharya Ji, the others being Padmapada, Hastamalaka, and Sureshwara.

Āchārya-upāsanam thus leads one on the part of acquiring knowledge from the Guru, irrespective of one’s intelligence. Acharya can be teachers in school or parents or grandparents.

• Śhaucham—cleanliness of body and mind. Maintaining hygienic habit and a positive, kind, and clear mind. 
• Sthairyam—steadfastness to execute one’s decision and meet one’s target.
• Ātma-vinigrahaḥ—self-control is a key quality to imbibe the other qualities mentioned above. One needs to have self-control to not hurt others, forgive others or even maintain physical hygiene.

The session was followed by Harinam Sankirtan and a Questions and Answers session and concluded with prayer to the Bhagavān and rendition of Hanuman Chalisa.

Questions and Answers

Sundhari Ji

Q: How can one maintain the state of Ātma-vinigrahaḥ or self-control if someone else constantly provokes him into untoward situations?

A: We need to learn the mantra ‘Om ignoraya namah’ and by ignoring, defeat their purpose to irritate you. There was once a saint who was coming back after bathing in river Ganga. There were a bunch of wicked boys on the way who threw dirt and mud onto the saint. The saint without saying anything or showing any anger walked back to the river, took a bath, and started walking back. The boys again threw dirt and mud on him and again he went back to Ganga Ji to take a dip. This continued for a number of times. A disciple who was watching the saint asked, why was he not retaliating on the boys’ action. The saint smiled and answered, that irritating was the boys’ nature, and being tolerant and ignoring their action was his nature. Since the boys were not willing to change their nature, why should he!

If the irritation crosses your tolerance level, then maybe react back once with dignity and conviction, not as a reaction but as a response. But definitely not more than once or twice.

G Sai Tanvi Ji

Q: Assuming, we follow every advice given by Bhagavān Śrī Krishna but eat non-vegetarian food. Does that affect the whole Sattvik mindset?

A: Indeed it does, since non-vegetarian food has high negative energy. Or one has to be like Swami Vivekananda, whose Sādhanā was so intense that despite eating non-vegetarian food, his Sādhanā was not diminished.  But everyone cannot be Swami Vivekananda. While non-vegetarian food does not impact common people, it definitely impacts those who are trying to walk the path of spiritual progress. That’s where,  Ātma-vinigrahaḥ or self-control comes into play.

Rajashree Srinath Ji

Q: Can we recite Bhagavadgita while walking, wearing slippers?

A: Ideally it is best not to wear footwear during chanting Vaidic mantras but Gītā Ji is like our mother and we can chant her Shlokas everywhere and all the time; even in the restroom.