Bhagavad Gita - Chapter 13 - Shloka (Verse) 5

व्याख्या -- ऋषिभिर्बहुधा गीतम् -- वैदिक मन्त्रोंके द्रष्टा तथा शास्त्रों? स्मृतियों और पुराणोंके रचयिता ऋषियोंने अपनेअपने (शास्त्र? स्मृति आदि) ग्रन्थोंमें जडचेतन? सत्असत्? शरीरशरीरी? देहदेही? नित्यअनित्य आदि शब्दोंसे क्षेत्रक्षेत्रज्ञका बहुत विस्तारसे वर्णन किया है।छन्दोभिर्विविधैः पृथक् -- यहाँ विविधैः विशेषणसहित छन्दोभिः पद ऋक? यजुः? साम और अथर्व -- इन चारों वेदोंके संहिता और ब्राह्मण भागोंके मन्त्रोंका वाचक है। इन्हींके अन्तर्गत सम्पूर्ण उपनिषद् और भिन्नभिन्न शाखाओंको भी समझ लेना चाहिये। इनमें क्षेत्रक्षेत्रज्ञका अलगअलग वर्णन किया गया है।ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः -- अनेक युक्तियोंसे युक्त तथा अच्छी तरहसे निश्चित किये हुए ब्रह्मसूत्रके पदोंद्वारा भी क्षेत्रक्षेत्रज्ञके तत्त्वका वर्णन किया गया है।इस श्लोकमें भगवान्का आशय यह मालूम देता है कि क्षेत्रक्षेत्रज्ञका जो संक्षेपसे वर्णन मैं कर रहा हूँ? उसे अगर कोई विस्तारसे देखना चाहे तो वह उपर्युक्त ग्रन्थोंमें देख सकता है। सम्बन्ध -- तीसरे श्लोकमें क्षेत्रक्षेत्रज्ञके विषयमें जिन छः बातोंको संक्षेपसे सुननेकी आज्ञा दी थी? उनमेंसे क्षेत्रकी दो बातोंका अर्थात् उसके स्वरूप और विकारोंका वर्णन आगेके दो श्लोकोंमें करते हैं।

श्रोताकी बुद्धिमें रुचि उत्पन्न करनेके लिये? उस कहे जानेवाले क्षेत्र और क्षेत्रज्ञके यथार्थ स्वरूपकी स्तुति करते हैं --, ( यह क्षेत्र और क्षेत्रज्ञका तत्त्व ) वसिष्ठादि ऋषियोंद्वारा बहुत प्रकारसे कहा गया है और ऋग्वेदादि नाना प्रकारके श्रुतिवाक्योंद्वारा भी पृथक्पृथक् -- विवेचनपूर्वक कहा गया है। तथा संशयरहित निश्चित ज्ञान उत्पन्न करनेवाले विनिश्चित और युक्तियुक्त ब्रह्मसूत्रके पदोंसे भी कहा गया है। जो वाक्य ब्रह्मके सूचक हैं उसका नाम ब्रह्मसूत्र है? उनके द्वारा ब्रह्म पाया जाता है -- जाना जाता है? इसलिये उनको पद कहते हैं? उनसे भी क्षेत्र और क्षेत्रज्ञका तत्त्व कहा गया है क्योंकि केवल आत्मा ही सब कुछ है ऐसी उपासना करनी चाहिये इत्यादि ब्रह्मसूचक पदोंसे ही आत्मा जाना जाता है।

To the inquirer who is tempted by the praise of the reality of the Field etc., 'What is that?', He designates the Field according to the statement of purpose—with 'Stutyeti' (By praise).

He states the reason for greatness—with 'Sarveti' (All) etc. (Objection) "Since there is no distinction, what is the harm in grasping gross elements by the word 'Bhuta'?"—anticipating this, he says 'Sthulani' (Gross) etc. The word 'Ahamkara' is related to the characteristic of 'I-cognition'—this is the connection.

Thinking that the elements are merely apparent, and thus of the nature of mere identification, he qualifies 'Ahamkara'—with 'Mahabhute' (Great element) etc. He states the meaning of the famous word 'Mahat' in contexts like 'Beyond the Great' as the cause of ego—with 'Ahamkara' (Ego).

When it is said 'Ishvara-shakti' (Power of the Lord), consciousness might also be suspected; for that meaning he says 'Mama' (My). He clarifies the meaning in the form of restriction—with 'Etavatyeva' (Only this much).

The five Tanmatras, Ego, Mahat, and Avyakrita (Unmanifest)—this is the eightfold distinction. The 'Cha' (And) particle means the collection of distinctions like Tanmatra etc. along with the Root Prakriti.

He distinguishes and describes the ten senses—with 'Shrotra' (Ear) etc. He clarifies that very thing through a question—with 'Kim tat' (What is that). By the word 'Shabda adi vishaya' (Objects like sound etc.), the gross elements are grasped.

He states the agreement of other philosophical systems regarding the mentioned Tanmatras etc.—with 'Tani' (They) etc. "Root Prakriti is non-modification; Mahat etc. are seven nature-modifications; and the sixteen (elements) are modifications"—thus they read.

To induce interest in the listener, He praises the true nature of the Field and Knower of the Field -- 'By Sages' etc. 'By Sages' like Vasishtha etc. in the Vasishtha (Yoga Vasishtha) etc., it has been 'sung' in many ways, meaning told.

Not only is the trustworthy word proof regarding the true nature of the Field etc., but also the Chandas, He says. 'By Chandas' -- by Rig etc., 'various' -- of many kinds due to difference of branches, sung 'separately' with discrimination.

Having stated Sruti and Smriti as proof in the said meaning, He states logic -- 'Brahma' etc. Sentences indicative of Brahman are 'Brahma Sutras'; by them Brahman is 'padyate', i.e., known, so they are called 'Padas'; by them thus the true nature of the Field and Knower of the Field is sung, this is implied.

'One should meditate as the Self alone' -- by such Brahma Sutra Padas indeed the Self is known; 'reasoned' (hetumadbhih) i.e., endowed with logic; 'decisive' (vinishcitaih) i.e., not of the form of doubt (but) producing certain conviction -- thus in the Commentary (Bhashya). By the word 'etc.', 'From whom indeed these beings are born', 'By whom the born live', 'Into whom they depart and enter', 'Truth Knowledge Infinite Brahman', 'That Thou Art', 'The knower of Brahman attains the Supreme', 'He does not know, like an animal' -- such Sutra Padas are grasped.

Similarly, abandoning the concise Karmadharaya stated in the Commentary as 'Brahma Sutras which are Padas', the compound 'Brahma Sutras and Padas' should not be displayed, due to absence of fruit.

'Reasoned' i.e., endowed with logic -- (like) 'O dear, this was Being alone in the beginning', 'How can Being be born from Non-being?'. Similarly 'Who indeed would breathe in, who would breathe out, if this space were not Bliss?', 'He alone causes bliss', 'O dear, through the shoot of food seek the root of water; O dear, through the shoot of water seek the root of fire; O dear, through the shoot of fire seek the root of Being; O dear, these creatures have Being as their root' etc.

Or, Sutras like 'Now therefore the enquiry into Brahman' are also grasped here. Otherwise, thinking there would be repetition with 'by Chandas' etc., He qualifies with 'reasoned'. What has been sung by Sages etc., hear 'that' briefly -- this is the syntax.

'Brahma Sutras'

(means) the Sariraka (Sutras).

He states the proof regarding the meaning to be described -- 'By Sages' etc. By Sages like Vasishtha etc., it has been sung in many ways, expounded in Yoga Vasishtha etc. 'By Chandas', i.e., by Vedas or Mantras, separately in each branch, it has been sung in many ways.

'By Brahma Sutra Padas' -- words indicative of Brahman, having combined, attained the status of a sentence; by those Brahmana sentences indicative of Brahman. Meaning by 'That Thou Art' etc.

'Reasoned' (Hetumadbhih) -- 'O dear, through the shoot of food seek the root of water; O dear, through the shoot of water seek the root of fire; O dear, through the shoot of fire seek the root of Being; O dear, these creatures have Being as their root' -- by such (texts), reasons displaying inferences with effect as the sign for the understanding of Brahman; by those endowed with such (reasons).

'Decisive' (Vinishcitaih) -- whose meaning is ascertained by washing away the mud of all doubts through repeated practice. The nature of the Field and Knower of the Field which has been sung by all these, 'hear that' -- this is the connection with the previous (verse).

'The great elements, Egoism, Intellect, and indeed the Unmanifest' -- these are the substances originating the Field; the great elements are earth, water, fire, air, and ether; Egoism is the Bhutadi (origin of elements); Intellect is the Mahat; Unmanifest is Prakriti.

'The senses ten and one, and the five objects of senses' -- these are the principles dependent on the Field; the ear, skin, eye, tongue, and nose are the five organs of knowledge; speech, hand, foot, anus, and genital are the five organs of action; they are the ten; 'one' is the mind.

And the five objects of senses are sound, touch, form, taste, and smell.

“By whom was that which is spoken of in detail said?”—upon this expectation, He says—'Rishibhih' (By Sages). 'Rishibhih'—by Sages like Vasishtha etc., in Yoga Shastras, in the context of Dhyana, Dharana etc., in the form of Virat etc., it is 'Bahudha gitam' (sung/described manifold); by 'Vividhaih chandobhih' (diverse meters), by the Vedas, in the form of various worshipable deities etc., it is sung; by 'Brahma-sutrapadaiścha' (by the aphorisms and words of Brahman).

'Brahma sutryate (is indicated) by these'—thus 'Brahmasutrani'—are Upanishadic sentences dealing with 'Tatastha-lakshana' (accidental definition) like 'Yato va imani bhutani jayante' (From which these beings originate - Taittiriya 3.1); and 'Brahma padyate (is attained), gamyate, is directly known by these'—thus 'Padani'—are sentences dealing with 'Svarupa-lakshana' (essential definition) like 'Satyam jnanam anantam brahma' (Brahman is Truth, Knowledge, Infinite - Taittiriya 2.1); and by them also it is sung manifold.

Moreover, by 'Hetumadbhih' (those possessing reasons)—by sentences with logic, like 'Sat eva somyedam agra asit' (O Somya, this was existence alone in the beginning - Chandogya 6.2.1), 'Katham asatah sajjayeta' (How can existence arise from non-existence - 6.2.2); and 'Ko hyevanyat kah pranyat? Yadesha akasha anando na syat? Esha hyevanandayati' (Who indeed would breathe in, who would breathe out? If this space were not bliss? This indeed makes one blissful - Taittiriya 2.7). The meaning of the words is: 'Anyat' means 'Who would perform the function of apana?' 'Pranyat' means 'Who would perform the function of the pranas?'

By 'Viniśchitaiḥ' (well-determined)—meaning those propounding unambiguous meaning due to unity of context (Upakrama-Upasamhara-aikavakyata). "Thus, what is spoken in detail by these, which is difficult to compile, that I shall tell you briefly; listen to that”—this is the meaning.

Or else, 'Athato brahmajijnasa' (Now, therefore, the desire to know Brahman - Brahma Sutra 1.1.1) etc. are taken as Brahma Sutras? Those very aphorisms are 'Padani' (words/means) by which Brahman is determined; by those 'Hetumadbhih'—by logical ones like 'Ikshater nashabdam' (From seeing, [the cause of the world] is not non-scriptural - 1.1.5), 'Anandamayo abhyasat' (Anandamaya is due to repetition - 1.1.12); and by those of determined meaning. The rest is similar.

He states that the meaning being taught by Himself is established by many Srutis supported by Itihasa, Purana, and Mimamsa -- with the verse 'By Sages'. To determine the meaning of unclear Vedic sentences by following clear supporting sentences, first 'sung by Sages' is stated.

To exclude supporting texts of Rajasic and Tamasic nature, He qualifies those mentioned by the word 'Sage' -- 'By Parashara etc.'. 'In many ways' -- means even though the meaning is one, by difference in the mode of expression using analogies like chariot, wheel, river, etc.; or in the form of brevity and elaboration etc., that is the meaning.

To refute the statement of 'carrier and carried' by the King who had not discriminated the nature of body and Self, the sentence is -- 'I and you' etc. The answer to the question 'Who are you?', which is rooted in hearing sentences having a scent of spirituality, is -- 'The lump' etc. By 'characterized by head, hands, etc.', the alternative of consciousness in the whole or in a part is indicated. To strengthen the expounded meaning in the listener by his own experience also, the sentence is 'Are you' etc. Thus, the corroboration of what was said in the verse 'This body' (13.2) is taken.

(Objection): Well, in the Mantra 'Two birds', by 'One of them eats the sweet Pippala', the Jiva is said to be the enjoyer of fruits of karma, and by 'The other looks on without eating' (Mun. U. 3.1.1), the Supreme Self (is said); this is elaborated in the Sariraka (Brahma Sutras) in 'The two entered into the cave, because it is seen so' (Br. Su. 1.2.11) and 'Because of abiding and eating' (Br. Su. 1.3.7) etc. But in the Brahmana, 'Of them one eats the sweet Pippala is Sattva' -- thus having denoted the Jiva by the word 'Sattva' which means creature, 'Without eating the other looks on is the Knower of the Field; these two are Sattva and Knower of the Field; that is this Sattva by which one sees dream; and he who is the onlooker in this body is the Knower of the Field' -- thus by the word Knower of the Field, the Supreme Self alone is denoted. These very two are recognized here by the words Knower of the Field and Onlooker -- 'Him they call Knower of the Field' (13.2) and 'Onlooker, Permitter' (13.23).

And Manu also -- 'He who is the impeller of this Self, him they call Knower of the Field; but he who performs actions is called the elemental-self by the wise' (Manu 12.12) -- thus by the word Knower of the Field, he mentions the Supreme Self. Therefore, how is the Knower of the Field said to be the Jiva here? -- Removing this doubt by implication, He introduces the corroborator of 'Know the Knower of the Field also as Me' (13.3) indicating its conformity with the meaning stated by Himself -- 'Thus of the two distinct' etc.

And so, since the use of the word Knower of the Field is seen for the Jiva also, 'Knower of the Field is Jiva' is reasonable. Because of knowing the field individually or collectively as 'This is my head', 'These are my hands', 'This is my body', the Jiva has the status of Knower of the Field. But for the Supreme Self, (it is) by being the Knower of the true nature of the field as 'This body is for the beginning of this karma, for the enjoyment of the fruit of this karma' etc. And this is made known by the commentary 'Who knows this limb by limb and as an aggregate as I know this' (Ra. Bha. 13.2) and by the statement of Manu 'Who is the impeller of this Self' (12.12).

Thus, the status of being an Onlooker also -- for the Jiva towards his own body only, but for the Supreme Self towards all sentients and non-sentients -- thus the Onlookership of both is not contradictory. Therefore, there is no contradiction with any proof, this is the sense.

Since the variety of nature is obtained by the plural 'by Chandas' itself, the word 'various' (vividha) refers to the variety of modes of the topic in question, with this intention he says -- 'By separate kinds'. 'Separate kinds' means modes of exposition -- this is the analysis.

Intending that the word 'Chandas' refers to the Vedas according to the usage 'Scripture is the punishment (danda) of Chandas' etc., and not to Gayatri etc., he says 'Rig, Yajur' etc.

To remove the delusion that the word 'separate' (prithak) refers to separateness from what was said by Sages, he connects by supplying words and attachment -- 'The nature of body and Self is sung separately'. Meaning sung as mutually distinct. For example, 'As the rim is fixed on the spokes of a chariot, and the spokes are fixed in the hub, just so these elements-measures are fixed in the intelligence-measures, and intelligence-measures are fixed in the Prana' (Kau. U. 3.9); 'This my Self within the heart... this is Brahman, I shall attain him departing from here' (Cha. U. 3.14.4); 'Divine and formless Person, without and within, unborn; without breath and without mind, pure, higher than the high Imperishable' (Mun. U. 2.1.2); 'He is the cause, the lord of the lord of senses' (Sve. U. 6.9); 'Having known the enjoyer, the object of enjoyment, and the impeller' (Sve. U. 1.12); 'Served by him, he attains immortality through that' (Mun. U. 3.1.1) -- intending such texts, he says -- 'Thus in Rig, Sama, Atharva' etc.

'Brahma Sutra' -- here intending that the relation with the meaning of the dropped genitive is 'propounder-ship', he removes the delusion of a genitive compound in 'by Sutra words' (sutrapadaih) by saying 'By words called Sutras propounding Brahman'. He states the resultant meaning -- 'By Sariraka Sutras'.

'Endowed with reasons' -- means propounding reasons, this is the meaning. Since there is no purpose in resorting to 'kta' suffix in the sense of object (karma), intending 'kta' in the sense of state (bhava) as 'whose (meaning) is specially ascertained' and a Bahuvrihi compound, he says 'Ending in decision', meaning having decision as the fruit.

By 'Beginning with Not ether etc.', the six aphorisms like 'But is' (Br. Su. 2.3.2) etc. and the four aphorisms 'By this Matarishva is explained' (Br. Su. 2.3.8), 'Fire is from that, for so it says' (Br. Su. 2.3.10), 'Water' (Br. Su. 2.3.11), 'Earth' (Br. Su. 2.3.12) are intended. 'Stated' -- by this statement of the origin of ether etc., the true nature of the field consisting of their aggregate is practically stated, this is the sense. By 'Beginning with The Self is not etc.', the group of aphorisms ending with 'But from the Supreme, because of scriptural text about that' (Br. Su. 2.3.17-40) including 'The knower, for that very reason', 'Of the departure, going and coming', 'And by the Self in the two latter', 'Not atomic, because of scriptural text about what is not that... no, because the topic is different', 'And by own word and measure', 'And no contradiction, like sandalwood', 'If said due to distinction of location... no, because of admission... for in the heart', 'Or by quality, like in the world', 'Distinction like smell, and thus it shows', 'Because of separate instruction', 'But the designation is on account of that quality being dominant, like the intelligent one', 'And because it exists as long as the Self, there is no defect, because it is seen', 'Because of fitness of manifestation of existing (quality) like virility etc.', 'Contingency of eternal perception or non-perception, or restriction to one of the two otherwise', 'Doer, because of Scripture having meaning', 'Because of taking and instruction of sport', 'And because of designation in action... if not, reversal of instruction', 'Like perception, no rule', 'Because of reversal of power', 'And because of absence of Samadhi', 'And as the carpenter in both ways' -- is intended. In the reading 'Beginning with... by The knower for that very reason etc.', by the word 'etc.', this is intended. 'Due to being impelled by Bhagavan' -- because for a sentient, 'being a substance to be ruled' by rule is the definition of a body (proving Bhagavan is the Embodied), this is the sense. Since the true nature of Field and Knower of the Field propounded by Sruti etc. alone can be known, why should it be heard from You? -- to remove this doubt, connecting the previously stated 'Hear that briefly from Me' (13.4) here, he states its purport -- 'Thus sung in many ways' etc. Because the true nature of Field and Knower of the Field has been sung in many ways very elaborately by Sruti etc., it is impossible to be clearly understood by one of little knowledge; therefore, being spoken briefly and very clearly by Me, the Omniscient, it should be heard, this is the sense.

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,

'That Field' etc. 'By Sages' etc.

By which it undergoes modification is 'Yadvikari' (having what modification).

'Briefly' -- He determines all questions (or these questions) with a general answer indeed without division.

And although this has been said in many ways by Sages and by Vedas. Still, I explain it briefly -- thus.

'Sentences indicative of Brahman are Brahma Sutras (Shankara)' -- thus someone says.

And then, since the Chandas and the words of the Sages are also like that (indicative of Brahman), 'By Sages' etc. would be futile; therefore, resorting to convention, He says -- 'Brahma' (Sutra) etc.

Regarding the expectation 'Of what elaborated by whom is this a summary?', praising to stimulate the listener's intellect, He says -- 'By Sages' etc.

By Sages like Vasishtha etc., in Yoga Shastras, it has been sung, i.e., described, in many ways as the object of concentration (Dharana) and meditation (Dhyana). By this, its being the subject matter of Dharma Shastra is stated.

By 'various' Chandas having the subject of obligatory, occasional, and desire-prompted actions etc., i.e., by Mantras like Rig etc. and Brahmanas, it has been sung separately with discrimination. By this, its being the subject matter of Karma Kanda is stated.

And indeed by 'Brahma Sutra Padas' -- Brahman is threaded (sutryate), indicated, propounded with some mediation by these, thus they are 'Brahma Sutras'. (Like) 'From whom indeed these beings are born', 'By whom the born live', 'Into whom they depart and enter' -- etc., Upanishadic sentences treating the accidental definition (Tatastha Lakshana). Similarly, Brahman is 'padyate', i.e., directly propounded by these, thus they are 'Padas', treating the essential definition (Swarupa Lakshana) -- (like) 'Truth Knowledge Infinite Brahman' etc.; by those Brahma Sutras and Padas which are 'reasoned' (hetumadbhih) -- starting with 'O dear, this was Being alone in the beginning, one only without a second', and presenting the atheist view 'But there some say, this was Non-being alone in the beginning, one only without a second; from that Non-being, Being was born', and then propounding arguments like 'But how indeed, O dear, could it be so, he said, how could Being be born from Non-being?' etc.

'Decisive' (vinishcitaih) -- by those propounding meaning devoid of doubt through the syntactical unity of introduction and conclusion; it is sung in many ways. By this, its being the subject matter of Jnana Kanda is stated.

Thus, the true nature of Field and Knower of the Field spoken of in great detail by these, I will tell you briefly, hear that, this is the meaning.

Or, 'Brahma Sutras which are those Padas' is a Karmadharaya compound. There, knowledge-sutras like 'One should meditate as the Self alone' etc., and ignorance-sutras like 'He does not know, like an animal' etc., by them it is sung -- thus.

To avoid the delusion stated by others in manifold ways, He explains in detail—with 'Rishibhih' (By Sages). 'Rishibhih'—by the description of the fruit arising from their own experience, it is 'Bahudha gitam' (sung/described manifold).

Moreover, by 'Chandobhih'—by the Vedas; by diverse—Karma, Jnana, Upasana, Kamya (desire-prompted) etc.—separately, due to differentiation of qualification, it is sung. And similarly by 'Brahmasutrapadaiścha' (and by the words/aphorisms of Brahma Sutra); 'Brahma sutryate by these'—thus 'Brahmasutrani'—are aphorisms like 'Janmadyasya yatah' (From which is the origin etc. of this - Brahma Sutra 1.1.2) etc. And 'Brahma is attained/gone to by these'—thus 'Padani'—are sentences like 'Eko devo bahudha nivishtah' (One God entered manifoldly - Taittiriya Aranyaka 3.14) etc.; by them, manifoldly—according to Shruti alone—it is sung.

'Kidrishai taih' (Of what kind are they)? 'Hetumadbhih' (Possessing reasons) with proof—by sentences like 'Ko hyevanyat kah pranyat? Yadesha akasha anando na syat' (Who would breathe in, who would breathe out? If this space were not bliss - Taittiriya 2.7); 'Esha hyeva tam sadhu karma karayati' (He alone makes him perform good deeds - Kaushitaki 3.9) etc. 'Vinischitaih' (Well-determined)—meaning those of unambiguous meaning, propounding one's own experience.

Thus, what is spoken in detail by these, which is difficult to understand in reality, that (reality) listen 'samasena me' (briefly from Me). "I tell (it)," this is the meaning.

'By Sages' like Vasishtha etc. 'in many ways' i.e., in many modes, it is 'sung' i.e., told. 'By Chandas' -- Chandas are Rig etc., by those various Chandas of diverse purport and diverse modes, it is sung separately with discrimination.

Moreover, 'and indeed by Brahma Sutra Padas' -- sentences indicative of Brahman are 'Brahma Sutras'; by them it is 'padyate' (gamyate), i.e., known, so they are called 'Padas'; by them indeed the true nature of Field and Knower of the Field is sung, this is implied.

By such Brahma Sutra Padas beginning with 'One should meditate as the Self alone' (Bri. U. 1.4.7), the Self is known; 'reasoned' (hetumadbhih) i.e., endowed with logic; 'decisive' (vinishcitaih) i.e., of the nature of doubtlessness, producing certain conviction -- this is the meaning.

To Arjuna who has become attentive by the praise, the Lord says --

'Sung by Sages in many ways' -- thus. The nature of the Knower of the Field is 'sung in many ways'; because embracing the scattered meaning described in many modes by a single (statement) is impossible, therefore (it is said 'in many ways').

'By Chandas', the nature of the Knower of the Field is stated as the object of meditation and concentration, in the form of Vairaja (Cosmic Person) etc., and in the form of various deities to be worshipped etc.

There, by various, many, separate 'Brahma Sutra Padas' and by (works) composed by Vyasa which are in the form of stringing together the essence of the meaning of the Vedas, therefore 'decisive', 'reasoned' -- reason means probative sentence, possessing many arguments like 'But that because of concordance' (Br. Su. 1.1.4) -- and sung in many modes; by Me, having collected the resultant meaning which is the essence from all sides, it is spoken, this is the sense.

ऋषिभिः by Rishis? बहुधा in many ways? गीतम् sung? छन्दोभिः in chants? विविधैः various? पृथक् distinctive? ब्रह्मसूत्रपदैः in the suggestive words indicative of Brahman? च and? एव even? हेतुमद्भिः full of reasoning? विनिश्चितैः decisive.Commentary Many sages (such as Vasishtha) have talked about it (the true nature of the field and its knower) since ancient times. The ancient hymns? such as the Rig Veda? have explained this in various ways.The word Brahma Sutras refers to the Vedanta Sutras written by Vyasa or Badarayanacharya in order to reconcile the mutually contradictory passages in the Upanishads. A study of the Brahma Sutras is very necessary in order to comprehend the esoteric significance of the Upanishads. The Braham Sutras are also known by the name Sariraka Sutras because fifteen Sutras in the third Pada of the second chapter deal with the Sarira or Kshetra (body).The true nature of the field and its knower has also been taught in the Brahma Sutras which deal with Brahman such as Atmanyevopasita (only as the Self? let a man meditate on It.) (Brihadaranyaka Upanishad? I.4.7).They are full of reasoning? convincing and decisive. There is no doubt in the words or passages that treat of Brahman.

Gitam, It has been sung of, spoken of; bahudha, in various ways; rsibhih, by the Rsis, by Vasistha and others; sung prthak, separately; vividhaih, by the different kinds of; chandobhih, Vedic texts-chandas mean the Rg-veda etc; by them; ca, and; besides, hetumadbhih, by the rational; and viniscitaih, by the convincing, i.e. by those which are productive of certain knowledge-not by those which are in an ambiguous form; brahma-sutra-padaih eva, sentences themselves which are indicative of and lead to Brahman. Brahma-sutras are the sentences indicative of Brahman. They are called padani since Brahman is reached, known, through them. By them indeed has been sung the true nature of the field and the Knower of the field (-this is understood). The Self is verily known through such sentences as, 'The Self alone is to be meditated upon' (Br. 1.4.7), which are indicative of and lead to Brahman.
To Arjuna who had become interested as a result of the eulogy, the Lord says:

It is this truth regarding the Kestra and Ksetrajna that has been sung in various ways by Parasara and others seers. For example, 'I and you and others are composed of the elements; and the elements, following the stream of alities, assume a shape; these alities, Sattva and the rest, are dependent on Karma; and Karma, accumulated by nescience, influences the condition of all beings. The self is pure, imperishable, tranil, void of alities and is pre-eminent over Prakrti' (V. P., 2.13.69-71). Similarly: 'The body, characterised by head, hands, feet and the like is different from Purusa.' Which of these can I designate by the name I?' (Ibid., 2.13.89). And also: 'Are you the head or the belly? Are you indeed the feet and other limbs, or do they belong to you, O King? You are distinct in your nature from all your members, O King. Know, O King, and understand "Who am I" '. (Ibid., 1.13.102-3).
Moreover they state that Vasudeva constitutes the Self of the distinct entities (Ksetra and Ksetrajna): 'The senses, Manas, Buddhi, vigour, splendour, strength, courage, both Ksetra and Ksetrajna have Vasudeva for their self. (Ma. Bha. Sa., 149.136).
In various distinctive hymns, namely, in the Vedas, Rg, Yajus, Saman and Atharvan, the distinction of body and the self has been sung. The nature of the body is described in the following text: 'From this Self, verily, ether arose; from the ether, air; from air, fire; from fire, water; from water, the earth; from the earth, herbs; from the herbs, food; from food, the person. The same person, verily, consists of the essence of food' (Tai. U., 2.1.2). Afterwards that which is inner than this (body) and which consists of Prana (or the vital breath), and that which is inner than this and which consists of mind are described. The nature of Ksetrjna is stated in the passage: 'Verily, other than, and within, that one that consists of mind, that (the individual Self) consists of understanding' (Ibid., 2.4.2). Later, the Supreme Brahman is stated in the text; 'Verily, other than, and within, that one consisting of understanding, is the Supreme Self that consists of bliss' (Ibid., 1.5.2). This is stated to be the Surpeme Self, consisting of bliss, as forming the inner Self of the individual self. Similarly in the three Vedas, Rg, Saman and Atharvan, here and there, the distinctive existence of the Ksetra and the Ksetrajna is affirmed with Brahman for their Self.
Likewise, the same purpose is taught in the words of the Brahma-sutras, namely, the aphorisms about Brahman, known also as the Sariraka-sutras, which are characterised by reasoning, decision and conclusion. In the Sutras commencing with, 'Not ether, on account of the absence of the Sruti' (B. S., 2.3.1), the nature and the mode of the Ksetra is determined. In the Sutras commencing with 'Not the self, on account of the Sruti and on account of the eternity, (which is made out) from them' (Ibid., 2.3.18), the true nature of the Ksetrajna is determined. In the Sutras 'But from the Supreme, this being declared by Sruti' (Ibid., 2.3.40), that Ksetrajna has the Lord for Its Self on account of Its being under the control of the Lord, is declared. It has been sung in various ways; the meaning of this Sloka is this: Listen about the truths of the Ksetra and the Ksetrajna which have been expounded in numerous ways and declared by Me in a lucid and brief manner.