Bg. 13.5
Devanāgarī
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधै: पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितै: ॥ ५ ॥
Synonyms
ṛṣibhiḥ—by the wise sages;bahudhā—in many ways;gītam—described;chandobhiḥ—by Vedic hymns;vividhaiḥ—various;pṛthak—variously;brahma-sūtra—of theVedānta;padaiḥ—by the aphorisms;ca—also;eva—certainly;hetu-madbhiḥ—with cause and effect;viniścitaiḥ—certain.
Translation
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.
Purport
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.
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, theVedānta,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 theVedānta-sūtra) is a great sage, and in theVedānta-sūtraduality 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 differentkarma.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 originalVedas,a distinction between the soul, the Supersoul and the body is made, especially in theKaṭha Upaniṣad.There are many great sages who have explained this, and Parāśara is considered principal among them.
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, theVedānta,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 theVedānta-sūtra) is a great sage, and in theVedānta-sūtraduality 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 differentkarma.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 originalVedas,a distinction between the soul, the Supersoul and the body is made, especially in theKaṭha Upaniṣad.There are many great sages who have explained this, and Parāśara is considered principal among them.
The wordchandobhiḥrefers to the various Vedic literatures. TheTaittirīya Upaniṣad,for example, which is a branch of theYajur Veda,describes nature, the living entity and the Supreme Personality of Godhead.
The wordchandobhiḥrefers to the various Vedic literatures. TheTaittirīya Upaniṣad,for example, which is a branch of theYajur Veda,describes nature, the living entity and the Supreme Personality of Godhead.
As stated before,kṣetrais the field of activities, and there are two kinds ofkṣetra-jña:the individual living entity and the supreme living entity. As stated in theTaittirīya Upaniṣad(2.5),brahma pucchaṁ pratiṣṭhā.There is a manifestation of the Supreme Lord’s energy known asanna-maya,dependence upon food for existence. This is a materialistic realization of the Supreme. Then, inprāṇa-maya,after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. Injñāna-maya,realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, calledvijñāna-maya,in which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage isānanda-maya,realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are calledbrahma puccham.Out of these, the first three –anna-maya, prāṇa-mayaandjñāna-maya– involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is calledānanda-maya.TheVedānta-sūtraalso 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 intovijñāna-maya, prāṇa-maya, jñāna-mayaandanna-maya.In the field of activities the living entity is considered to be the enjoyer, and different from him is theānanda-maya.That means that if the living entity decides to enjoy in dovetailing himself with theānanda-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 theVedānta-sūtra,orBrahma-sūtra.
As stated before,kṣetrais the field of activities, and there are two kinds ofkṣetra-jña:the individual living entity and the supreme living entity. As stated in theTaittirīya Upaniṣad(2.5),brahma pucchaṁ pratiṣṭhā.There is a manifestation of the Supreme Lord’s energy known asanna-maya,dependence upon food for existence. This is a materialistic realization of the Supreme. Then, inprāṇa-maya,after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. Injñāna-maya,realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, calledvijñāna-maya,in which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage isānanda-maya,realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are calledbrahma puccham.Out of these, the first three –anna-maya, prāṇa-mayaandjñāna-maya– involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is calledānanda-maya.TheVedānta-sūtraalso 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 intovijñāna-maya, prāṇa-maya, jñāna-mayaandanna-maya.In the field of activities the living entity is considered to be the enjoyer, and different from him is theānanda-maya.That means that if the living entity decides to enjoy in dovetailing himself with theānanda-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 theVedānta-sūtra,orBrahma-sūtra.
It is mentioned here that the codes of theBrahma-sūtraare very nicely arranged according to cause and effect. Some of thesūtras,or aphorisms, arena viyad aśruteḥ(2.3.2),nātmā śruteḥ(2.3.18), andparāt 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, thesummum bonumamong all the manifestations of various entities.
It is mentioned here that the codes of theBrahma-sūtraare very nicely arranged according to cause and effect. Some of thesūtras,or aphorisms, arena viyad aśruteḥ(2.3.2),nātmā śruteḥ(2.3.18), andparāt 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, thesummum bonumamong all the manifestations of various entities.
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, theVedānta,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 theVedānta-sūtra) is a great sage, and in theVedānta-sūtraduality 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 differentkarma.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 originalVedas,a distinction between the soul, the Supersoul and the body is made, especially in theKaṭha Upaniṣad.There are many great sages who have explained this, and Parāśara is considered principal among them.
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, theVedānta,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 theVedānta-sūtra) is a great sage, and in theVedānta-sūtraduality 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 differentkarma.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 originalVedas,a distinction between the soul, the Supersoul and the body is made, especially in theKaṭha Upaniṣad.There are many great sages who have explained this, and Parāśara is considered principal among them.
The wordchandobhiḥrefers to the various Vedic literatures. TheTaittirīya Upaniṣad,for example, which is a branch of theYajur Veda,describes nature, the living entity and the Supreme Personality of Godhead.
The wordchandobhiḥrefers to the various Vedic literatures. TheTaittirīya Upaniṣad,for example, which is a branch of theYajur Veda,describes nature, the living entity and the Supreme Personality of Godhead.
As stated before,kṣetrais the field of activities, and there are two kinds ofkṣetra-jña:the individual living entity and the supreme living entity. As stated in theTaittirīya Upaniṣad(2.5),brahma pucchaṁ pratiṣṭhā.There is a manifestation of the Supreme Lord’s energy known asanna-maya,dependence upon food for existence. This is a materialistic realization of the Supreme. Then, inprāṇa-maya,after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. Injñāna-maya,realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, calledvijñāna-maya,in which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage isānanda-maya,realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are calledbrahma puccham.Out of these, the first three –anna-maya, prāṇa-mayaandjñāna-maya– involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is calledānanda-maya.TheVedānta-sūtraalso 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 intovijñāna-maya, prāṇa-maya, jñāna-mayaandanna-maya.In the field of activities the living entity is considered to be the enjoyer, and different from him is theānanda-maya.That means that if the living entity decides to enjoy in dovetailing himself with theānanda-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 theVedānta-sūtra,orBrahma-sūtra.
As stated before,kṣetrais the field of activities, and there are two kinds ofkṣetra-jña:the individual living entity and the supreme living entity. As stated in theTaittirīya Upaniṣad(2.5),brahma pucchaṁ pratiṣṭhā.There is a manifestation of the Supreme Lord’s energy known asanna-maya,dependence upon food for existence. This is a materialistic realization of the Supreme. Then, inprāṇa-maya,after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. Injñāna-maya,realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, calledvijñāna-maya,in which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage isānanda-maya,realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are calledbrahma puccham.Out of these, the first three –anna-maya, prāṇa-mayaandjñāna-maya– involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is calledānanda-maya.TheVedānta-sūtraalso 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 intovijñāna-maya, prāṇa-maya, jñāna-mayaandanna-maya.In the field of activities the living entity is considered to be the enjoyer, and different from him is theānanda-maya.That means that if the living entity decides to enjoy in dovetailing himself with theānanda-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 theVedānta-sūtra,orBrahma-sūtra.
It is mentioned here that the codes of theBrahma-sūtraare very nicely arranged according to cause and effect. Some of thesūtras,or aphorisms, arena viyad aśruteḥ(2.3.2),nātmā śruteḥ(2.3.18), andparāt 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, thesummum bonumamong all the manifestations of various entities.
It is mentioned here that the codes of theBrahma-sūtraare very nicely arranged according to cause and effect. Some of thesūtras,or aphorisms, arena viyad aśruteḥ(2.3.2),nātmā śruteḥ(2.3.18), andparāt 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, thesummum bonumamong all the manifestations of various entities.