Gita Satsangh Chapter 13 Verses 3 to 4

January 11, 2009

Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata; Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.

3. Do thou also know Me as the Knower of the Field in all fields,

O Arjuna! Knowledge of both the Field and the Knower of the

Field is considered by Me to be the knowledge.

Sankara Bhashya (Swami Gambiranda’s translation):

3. And, O scion of the Bharata dynasty, under-

stand Me to be the 'Knower of the field' in all

the fields. In My opinion, that is Knowledge

which is the knowledge of the field and the

knower of the field.

Ca api, and; viddhi, understand; mam, Me, the

supreme God who is transcendental; to be the

ksetrajnam, 'Knower of the field' with the

characterisitics noted above; sarva-ksetresu,

in all the fields. The idea is this: Know the

'Knower of the field'- who has become diversified

by limiting adjuncts in the form of numerous

'fields'ranging from Brahma to a clump of grass-

as free from differentiations resulting from all

the limiting adjuncts, and as beyond the range

of such words and ideas as existece, nonexistence,

etc.

O scion of the Bharata dynasty, since there remains

nothing to be known apart from the true nature of

the field, the knower of the field and God, therefore;

tat, that; is jnanam, Knowledge, right knowledge; yat,

which; is the jnanam, knowledge; ksetra-ksetrajnayoh,

of the field and the knower of the field-which are

the two knowables-, and by which Knowledge the field

and the knower of the field are made objects of

knowledge.

This is mama, My, God Vishu's; matam, opinion.

Swami Chinmayananda’s Commentary:

3. Know Me as the "Knower-of-the-Field" in all "Fields, "

O Bharata; Knowledge of the "Field" as also of the

"knower-of-the-Field" is considered by Me to be My Knowledge.

After indicating, in the previous stanza, the world-of-matter and the thrilling Spirit-of-Truth that presides over it, here is a staggering announcement, "I AM THE KNOWER-OF-THE-FIELD IN ALL FIELDS." If, in all "Fields" the "Knower" is one, then the plurality is only in the matter-envelopments, and the Life that presides over them is one everywhere. This Universal One, the Transcendental Truth is indicated here by the first person singular "I AM" because every seeker has to rediscover in himself,"That I am" (Soham).

We had already indicated earlier that Lord Krishna is expounding the Geeta in a rare moment of Yogic integration (Yogarudha state). He is identifying himself with the Self that is everywhere. This is something like electricity declaring: "I am the one energy that gives the glow in all filaments all over the world."

After indicating the One Spirit behind the entire world-of-matter, wherever it may be, Krishna declares that, according to Him, a correct knowledge (vitally experienced and lived) of what constitutes in each one of us the perishable, changeable, finite, inert matter, and of the nature of the Infinite, Imperishable and Sentient Spirit --- is the Supreme Knowledge. Kshetra is the field-of-matter which is constituted of the various equipments of perception and the vast fields of the perceived. Kshetrajna is the subject that enjoys the activities of the instruments of perception and the world perceived by them. To distinguish the world-of-the-subject from the world-of-the-objects is the salutary Knowledge, which can redeem us from the confusions and sorrows from which we suffer today as individualised egos.

SINCE A PRECISE KNOWLEDGE OF THE WORLD OF SUBJECT AND OF THE OBJECTS IS UNAVOIDABLE TO A TRUE SEEKER WALKING THE PATH OF KNOWLEDGE, WE WILL HAVE TO MAKE AN EXHAUSTIVE STUDY OF THEM. THEREFORE:

Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat; Sa cha yo yatprabhaavashcha tatsamaasena me shrinu.

4. What the Field is and of what nature, what its modifications are and whence it is, and also who He is and what His powers are—hear all that from Me in brief.

Sankara Bhashya (Swami Gambiranda’s translation)

4. Hear from Me in brief about (all) that as to what that field is and how it is; what its changes are, and from what cause arises what effect; and who He is, and what His powers are.

Srnu, hear, i.e., having heard, understand; me, from Me, from My utterance; samasena, in brief; about (all) tat, that-the true nature of the field and the Knower of the field, as they have been described; as to yat, what; tat, that-tat stands for that which has been indicated as 'This body' (in verse 1); ksetram, field is, which has been referred to as 'this'; ca, and; yadrk, how it is along with its own qualities; yadvikari, what its changes are; ca, and; yatah, from what cause; arises yat, what effect (-arises is understood-); sah ca yah, and who He, the Knower of the field indicated above, is; ca, and; yat-prabhavah, what His powers are. Yat-probhavah is He who is possessed of the powers arising from the adjuncts. The word ca has been used (throughout) in the sense of and.

Swami Chinmayananda’s Commentary

4. What that Field is; of what nature it is; what are its

modifications; whence it is; and also who He is; and what His powers are --- these hear from Me in brief.

OF WHAT NATURE --- Not only are we going to have a discussion of what constitutes the "Field", the Kshetra, but also of what it is in itself. "OF WHAT NATURE", meaning, what are its properties. "AND WHENCE IS WHAT" meaning, what effects arise from what causes i. e. what are the by-products when it changes its form? What is its origin? Who is He, the Knowing Principle in the field? What are His powers of perception, feeling and thought? All these "HEAR, BRIEFLY FROM ME."

A mere repetition of the qualities of the Infinite Self is, in itself, of no profit at all to a true seeker. Nor can any evolution actually take place by an over-emphasis of the qualities of the Spirit. To close our eyes to the causes that create our present problems is not to solve the problems. The world-of-matter that has been projected by ourselves around us and the process by which we work through it to perceive the infinite varieties of objects, feelings and thoughts --- all these are to be brought under our close observation and study. To ignore them is to cheat ourselves so much about the "essential knowledge."

At least a working knowledge of the enemy's strategy is essential in planning our anti-strategic movements. To know the nature of all matter envelopments --- their play, and how they behave under given sets of different circumstances --- is to know the "Field" where we have to battle for release and win our victory.

Thus physiology, biology, psychology and all the natural sciences have a real quota of help to give us. The spiritual "path," especially the 'Path-of-Knowledge,' is the culmination and the fulfilment of the secular sciences. This is very well brought out by the fact that, when Lord Krishna, even in the midst of the battle-front, is trying to explain the secrets of the Spirit to the warrior Arjuna, He does not fail to emphasise the importance of a close study of the "Field" provided by the world-of-matter.

IN ORDER TO CREATE A LIVELY ENTHUSIASM IN THE STUDENTS TO OBSERVE, STUDY AND UNDERSTAND THE WORLD-OF-MATTER AROUND THE SPIRIT, KRISHNA IS GLORIFYING THE VERY THEME OF THIS CHAPTER. LISTEN:

To be continued...