Education
Episode 513: Chapter 13, verses 17, 18 and 19
In Episode 513, Neel Bhatt delves into Chapter 13 of the Bhagavad Gita, exploring the concepts of the field (Kshatra) and the knower of the field (Kshatragna). He emphasizes the importance of understa...
Episode 513: Chapter 13, verses 17, 18 and 19
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Speaker A
The Bhagavad Gita is a book of mankind's collected experience of and answers to life's most basic questions. Who I am, from where do I come, what is my purpose and destiny? And most practically, how do I find happiness? These podcasts originate in the lectures of Neel Bhatt, a disciple of Swami Chinmayananda. They are presented here in 20 to 30 minute segments, each covering three of the Gita's 701 verses. Welcome to Gita Wisdom for Daily Living.
Speaker B
We have seen in this chapter that in verse number three, Bhagavan has given us a formula for liberation where he basically says that knowledge of the field plus the knowledge of the knower of the field equals to the knowledge of the supreme self. So to find this enlightenment, Bhagawan said, you need to know both Dikshitra and Kshatra Gna, the field of experiences. And the experiencer and Bhagawan in the same verse told us that Dikshatragna is only one. I am the supreme Lord, the experiencer in all the fields. I am the knower in all the fields. As we have discussed before that the consciousness is one and all pervading, but it manifests through the equipment which we call it body, mind and intellect. And we feel that this consciousness is within me. But in last few verses Bhagavad has described that that conscious all pervading, but I feel it is within me because it is within and without all things and beings. So all things and beings are in the consciousness, but we feel the consciousness is within me. Very similar to our analogy of space. It's in the space in the room, but actually room is in the space. So we have been given detailed explanation about the Kshatram Kshatragna. So we have seen the definition of kshatra from verse 6 to 6 and 7. What is the field of experience? It says this body is the field in that has included the five great elements, all the way up to the modifications of mind, up to the fortitude, the dhruti. So everything that I consider as part of my world is included in the field of experiences. And then from verse 8 through 12, Bhagavana has described qualities to be developed starting from humility, Amanitvam, ending with Tattva, Gnana, Artha, darshanam, the goal of knowing the knower of the field. What is the purpose of having this knowledge that Bhagavan has described? And these qualities are the means to achieve the knowledge. So Bhagawan called it Gnana Gnana is developing these qualities or having these qualities in knowledge. Anything other than that is ignorance. Opposite of all those qualities is ignorance. Manitvam, dhambetvam, insa. All these things are limiting me. This showing off high opinion about myself. Cause of that when I hurt other people knowingly or unknowingly, that's the expression of ignorance. So anything other than these 20 qualities, Bhagavan called it ignorance. So there was Gnanam. And then Bhagavan has described what is to be known in very contradictory terms. Starting from the verse 13 Anadi Matparam Brahma. That Brahman which needs to be known is beginningless and sat asat na uchate. It is neither sat nor asat. It is not a thing. It is also not nothing. So in this contradictory terms, Bhagavan has been explaining the nature of the supreme Brahman that is to be known. That is the goal of knowledge. We came to the last verse we have discussed. We say Bahihi anthasch bhutana acharam charam evacha. That supreme Being is within and without all beings. It is easier for us to think that he is within me and within all the sentient beings. Very, very difficult for me to imagine that he is also outside of me. It appears to be within me, but actually my equipment is within this supreme conscious. Like space. The room. Space seems to be within the room defined by its conditionings, four walls, ceiling and floor. But actually space was always here and it will always remain here. Even when you remove this conditionings. Even though this equipment I call myself as identified with the body, mind and intellect. It seems it is the container for this consciousness. But once it is actually within the consciousness, acharam charam evacha. So it is not just limited to the beings. Also things which are achara within a pot and also is outside the pot. But however, I have no experience of this. So Bhagavan says it is because suksma twat on vignam. It is so subtle that it is not easy to know. So things which are within the capabilities of my senses, I can perceive them. So I can see the visible light. Light is the form of an electromagnetic wave. But within the capabilities of my eyes I can see the visible light. But any other electromagnetic wave beyond that, I'm not capable of seeing them. Radio waves are all over in this room, but I'm not capable of detecting them. But the right equipment, it can be detected because they are so subtle that my senses are not capable of grasping them. That does not mean they do not exist. Bhagwan says Sukshma Tvat of Vignayam because the supreme Self, the supreme consciousness which is everywhere, it is not known to us because of its subtlety. Durastham for those who are ignorant about its nature, it is too far to find that right now. It is very overwhelming for me to even think that consciousness is everywhere. Therefore it is too far for me that is also very close to those who understand its very nature. So one who understands its very nature and experience, for him it is so close because it cannot be any further than my own self. How far I am from my own self, there is no distance to be measured there. I am who I am, where I am. If that I am is the same as the supreme Consciousness, if that understanding takes place, Bhagavan said, very, very close to you. It is far for the people who have not understood its real nature, but very close to the people who understood its nature. Bhagavan continues in the next verse and says, Vibhaktam Ivachasthitam Even though it is indivisible, it is undivided, ever present, all pervading. It also remains in people as divided selves. So it is something similar to the space we have discussed. Even though the space is indivisible, space cannot be divided, cannot be cut, cannot be separated, cannot be made into pieces. But I feel it is divided among all the rooms and buildings and huts and whatever the type of containers that I can imagine in this world. So space is divided into small box, big box, small house, big house. However, its very nature is indivisible. So these days, repurposing the old building is a big trend. Because as we, as we call the greenest building is the one which is not built. The second greenest building is one which is repurposed, which is existing. When you repurpose the building, it's always old, really messy. But if you are trained in that profession, then you will visualize the space without all the distractions you have from the existing walls and floors and ceilings. Then you figure out that if I can combine all this space and repurpose it, I can make it useful for whatever the purpose. We are using this building because the space is always indivisible. It is I as the architect who put those divisions in it. So Bhagwan seat for all the people who feel that the concept within them, he remains as the knower within them, but he remains same for everyone. Indivisible. Aviv Bhaktam never gets divided, never gets polluted, never gets chained never gets affected by all the qualities of all those things and beings. But he remains as he is, but appears to be divided in beings. Bhuta Bhartrucha Tatgneam Bhuta Bharat Rahu is the supporter of all. When I exist in my present state, he is a supporter of my existence. I exist because I'm conscious. My consciousness is the supporter of my existence with Bhuta Bhartra. So the same supreme being which is no qualities, neither Sat nor Asat. When he sustains this world, he becomes Vishnu Bhuta Bhartra Grasishnu. When he devours that, when that existence ends, he is the devourer. When the time of Pralaya he devours the whole world, goes back into that unmanifest state. So that he is Grasishnu. He is also the devourer of all things and being. When I'll die, my consciousness associated with this limited self will not be there. So he is the devourer of my existence as it exists today. Prabha Vishnucha When I come into the existence in a new form or when I came into existence in this form, he was the generator. Without that awareness that I exist, I do not exist. That awareness started right from my birth. The very breath you take, you realize that I am so. Bhagavan said Tat Ganeyam Grasishnu Prabhupishnucha. I am the sustainer of this universe and all things and beings. I am also devourer of all things and beings. I am also the generator of things in being. Tatgariam, you need to know that. Kshetragna so if I cannot know that right now, then the question would be whether that's darkness. The things which are unavailable to me, I consider that to be its ignorance. Prabhupan says in the next question, no, that is not the case. Jyoti Sam Apita Jyoti hi. It is the light of all lights. You know, the sun is self effulgent. But to see the sunlight I have to be conscious. If I'm not conscious, the sun does not exist for me. Sunlight does not exist for me. Therefore my consciousness is actually the illuminator of the sun which is self effulgent. Tamasah Jyoti Tamasah Paramuchya. Beyond darkness, where there is knowledge, there cannot be ignorance. Where there is light, there cannot be darkness. Therefore this self which is very aware of its own self, it is the light of all lights. It is the source of all knowledge. It is the source of all my experiences Gnanam Gneanagamya it resides in all hearts in a very special way Vishisthitam not just that it stays there as inactive entity in a very special way it participates in all its activities. All that person's activities. So Rudhi Sarvasive Sisthitam he stays in the hearts of all hearts the core of my consciousness, my intellect, my mind. Gnanam Gnayam Gnanagamyam that is knowledge also that is to be known There is also Gna it is the object of the knowledge. So all three Bhagavan said is the one and the same, the supreme Self, the knowledge, the purpose of the knowing, the knowledge and the means for the knowledge is the supreme Self. ITI Kshetram Tatha Gnanam Gnayam Cha Uktam sama Sataha so Bhagawan is concluding the topic saying look, I told you in the beginning we're going to talk about Kshetra and Kshetra Gna. We'll talk about the knowledge and what is to be known. I explained to you what the Kshatra is. So explained what Kshatragna? Kshatragna is the one which pervades everywhere. But it seems like divided into all things and beings. Also explained to Agnanam what is knowledge? Knowledge that enables me to know the supreme self is the knowledge. Therefore we have seen those 20 qualities from Amanitvam to Tatvagnan Orthodarsanam and also explain to you what is to be known. My devotees knowing these will come to my being. As we have said in the beginning Bhagawan has given this formula the knowledge of the field plus the knowledge of the knower of the field equals to the knowledge of the supreme Self. But once now I told you what is the goal? The goal is to know the Supreme Self and the formula is to know the Kshetra and also know the who is the knower of Dikshetra? What is my field of experiences and who is the experiencer? Once you have understood both then you are my Bhakta that you have dissolved your individuality in that supreme self. So mad Bhakta, the one who has surrendered his individuality, one who has surrendered his sense of agency. Once I realized that Kshatragna in me I considered to be my ego. So when I considered my consciousness, I am the knower of my experiences, the experiencer, the perceiver, feeler, thinker actually refer to my ego. Aham Kartruvahankar, when I say I know, I'm referring to my ego. But once when I change that paradigm and say that I the knower is not this limited knower but the all pervading, all knowing self, he becomes mad Bhaktaha who is devoted to me, one who has dissolved his limited identity in the identity of the supreme self Etad Vignaya. Knowing this mad Bhavajo Upapadyate, he comes to my state, he becomes just as me because he identifies with me, he becomes me. He loses his own limited identity. We'll stop right here. If you find this podcast helpful, please support it by donating any amount by going to the episode's website at neilbhut.podbean.com or@chinmayarichmond.org thank you. O Sarve Bhavant Sukhina Sarve Santu Niramayaha Sarve Bhadrani Pashyantu Ma kashidu kabave O Tihi Shantihi Shantihi Harihi Guru Bionama Harihi.