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Jnana Yoga Begins with Chapter 13

Chapter 13

http://www.bhagavad-gita.org/Gita/chapter-13.html

In chapter thirteen Lord Krishna reveals the distinct difference between the physical body and the immortal soul.

He explains that the physical is transitory and perishable whereas the soul is immutable and eternal. The Lord also

gives precise knowledge about the individual soul and the ultimate soul. Thus this chapter is entitled: The

Individual and Ultimate Consciousness.

Visnuswami

Rudra Vaisnava

Sampradaya

Madhvacarya

Brahma Vaisnava

Sampradaya

Ramanuja

Sri Vaisnava

Sampradaya

Nimbaditya

Kumara Vaisnava

Sampradaya

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Dear All:

As discussed in several earlier emails, the last eight slokas (slokas 13 to 20) of

chapter 12, which is formally known as the Bhakti yoga chapter, describe the

qualities of a Bhakta that endear us to Krishna. Slokas 14, 15, 16, 17, all end with

Sa may priyah - He is dear to Me - while the last one ends with bhaktas teteeva

may priyaahaa - such bhaktas are extremely dear to Me. Krishna ends by adding

"ateeva", which means "very", to priyahaa (dear).

Here Krishna also refers to these slokas as Dharmyaamrutham - which is

amrutham in the form of dharma, in other words, the path to immortality. The

devas wanted immortality and churned the Milk Ocean to procure the amrutham. It

is through this story (narrated in detail in the Srimad Bhagavatam) that we first

learn about "amrutham" - at least I did, as a young boy! If we drink amrutham, we

will become immortal. So simple!

The devas could not engage in the task of churning the Milk Ocean all alone. They

had to get the help of the asuras (the demons) to secure the amrutham. The devas

(also called Adityas) were the children of Aditi and the asuras, or demons, also

called Daityas, were the children of Diti. Both Diti and Aditi were wives of the

sage Kashyapa, and so both devas and asuras are half-brothers, since they have the

same father. The task of churning the Milk Ocean was not easy.

Anyway, here in chapter 12 of the Gita, Krishna tells us how to become immortal -

through the dharma that He is teaching us through the instructions to Arjuna.

He also wants us to follow this dharma without any deviations, without any

digressions - must be followed as is - no modifications, no convenient

interpretations. That is the implication of YathOktam = yatha+uktam. "Yatha"

means "as" and "uktam" means said. It is the grammatical variation of the past

tense "uvaca" which also means "said".

Yesterday, at the temple, while we were chanting, someone asked me what is the

meaning of "Sooktam" or "Suktam", as in Purusha sooktam, etc. - the Vedic

verses that we chant. I immediately said, "Sooktam = Su+uktam" where "su"

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means "good", and "uktam" means said. Sooktam means this is "well said", in

other words, the highest of teachings. The words "Sanskrit" is also derived in the

same way. It means "well done", where "krutam" means done and instead of "su"

we have "sam" or "sum" added.

The main point is that the teachings of chapter 12, especially the last eight verses,

are, truly transformational. Krishna's statement of "dharmyaamrutam idam" is

enough testimony. We do NOT need the testimony from any other acaryas or gurus

- KrishNam vande jagat-gurum - but all acaryas also say the same, no doubt. Many

commentators refer to the last eight verse of chapter 12 as the "Amruthaashtakam".

If we just imbibe the teachings of the last eight verses of chapter 12, our lives

will be transformed forever.

So, if you felt that you could not ever be in the position of the devas (the gods)

who were able to churn the Milk Ocean and enjoy the amrutham - here's the

opportunity to relish amrutham through the Gita - these final Bhakti yoga verses.

The "dharmam" as spoken here by Krishna is the "amrutham" available to all of us

in this human body.

But, we must follow it exactly! Yatha uktam. We cannot deviate from the

teachings.

Chapter 13 begins what is formally called the Jnana yoga section of the Gita. I

have pasted, below the signature line, Ramanujacarya's commentary on the first

two verses of chapter 13 which mentions this division of the Gita into three

sections. According to Advaita scholars, the three sections of the Gita are

expositions on the Advaitic teaching "Tat tvam asi" (see commentary by Swami

Krishnananda, links given in earlier emails, http://www.swami-

krishnananda.org/books_3.html also see the extract below from

http://www.swami-krishnananda.org/bgita/bgita_37a.html

[ There is a belief among commentators of the Gita that the great Upanishadic

statement tat tvam asi has something to do with this threefold classification of the

chapters of the Gita. The individual is tvam – ‘thou’. This ‘thou’, or individual, is

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taken up for an intensified form of study in the first six chapters. Tat means ‘That’

– the Supreme. The nature of ‘That’ is taken up for study in the next six chapters.

Asi means ‘art’; ‘That thou art’. The unification of the ‘thou’ and the ‘That’, the

methodology of attaining the unity between the individual and the Universal, in all

its detail, is supposed to be delineated in the coming chapters, from the Thirteenth

onwards. Sri Krishna Himself starts speaking, without any question from Arjuna.

Idam sariram kaunteya kshetram ity abhidiyate (13.1): “ ]

The first section of the Gita (chapters 1 through 6) are about the "tvam", which

means "You". In these chapters Krishna answers the question "Who are you?", or

teaches us about "tvam", who we are. The middle six chapters (7 through 12) are

about "tat", which means "that", or "Who is He?" or "Who is God?". In these

chapters, ending with chapter 12, Krishna tells Arjuna about Himself (that is the

very first verse of chapter 7). He reveals all of His vibhutees - powers and

manifestations - in chapter 10. He reveals His vishwaroopam in chapter 11 and

finally showers us with dharmyaamrutham in chapter 12. Now, Krishna wants to

take us to the next level - with Jnana Yoga, or understand "asi", the one-ness of Tat

and Tvam, that we are His manifestations and very very dear to Him. Chapter 13

starts with a question posed by Arjuna, see the link given below. Some texts do

NOT include the question posed by Arjuna and go straight to Bhagavan uvaca.

Arjuna uvaca:

Prakritim purusham caiva kshetram kshetrajnam eva ca l

Etadveditum icchaami jnaanam jneyam ca Keshava ll 13.1 ll

Because of this above verse, the verse count will differ by "one" when we refer to

chapter 13. One must keep this in mind too as we study chapter 13.

The question posed by Arjuna is simple. He wants to know about six different

things, or three pairs of things. The first is Prakriti and Purusha. The second is

kshetra and kshetrajna. The third is jnanam and jneyam.

So, we thus begin jnana yoga. What is jnanam, asks Arjuna?

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He also asks what is jneyam, which means what is worth knowing, or what one

should know. Knowing something does not mean automatically mean it is worth

knowing. We know a lot of things - such as all the junk that we now read on the

Internet as well, and all that we are bombarded with 24/7 via TV. May be this is a

good start to understand what is really "jnanam".

All Hindus have heard about "jnanam" and "jnanees". We all want to be one of

these "jnanees" and be blessed with "jnanam". What does that mean? We are

implicitly taking "jnanam" to be something "outside" of us, something that we

have "to acquire", "to gain", something we do not possess, something we do not

have.

Well, you will be surprised at what Krishna has to say. As in other chapters of the

Gita, Krishna "defines" what "jnanam" is very clearly in verses 8 to 12 of chapter

13, which end with "etat jnanam iti proktam", which means "This has been stated

before as being jnanam".

Recall that in chapter 7, when Krishna mentions the four types of devotees who

worship Him (chapter 7, verse 16), He mentions the "jnaanee" as one of the four.

Then, in verse 18, He adds that all four are equally great as far as He is concerned.

Nonetheless, Krishna does add, in verses 19 and 20, that the "jnanee" is special.

How special?

He says, "Jnaanee tu atmaiva may matam". This means, "The jnanee, on the

other hand (tu), is none other than Me, He is My very self". In other words, when

one is a jnanee, Krishna considers that person to be none other than He Himself.

"The jnanee" is "Me", He tells Arjuna. So, now the question is "What is jnanam?"

or "Who is this jnanee?" This jnanee is so special that Krishna says "He is Me" -

jnaanee tu atmaiva may matam".

Can we all become jnanees? Yes, Krishna tells us what we have to do.

But, then we are no longer "jnanees". Each one of us have become nothing more

than Krishna Himself.

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What a great opportunity is presenting itself! Chapter 12 ends with "He is very

dear to Me". And chapter 13 tells us how "He is Me".

Finally, I also want to mention the teaching of Krishna to Uddava, in Srimad

Bhagavatam, in Canto 11, chapters 7 to 29. This is called Uddava Gita. As the sage

Shukaacarya concludes this portion of the Srimad Bhagavatam, we find the

following two verses, one that is the final statement of Uddava to Krishna and then

the Shukaacarya's final statement to King Parikshit, who is receiving the Srimad

Bhagavatam.

Namostu te Mahaayogin prapannam anushaadi maam l

Yathaa tvat-caraNaamboje ratih syaat anapaayinee ll 11.29.40 ll SB

Here Uddava concludes with the words "prapannam" and "anushaadi", the same

words used by Arjuna in chapter 2 as he surrenders to Krishna and begs for

instructions. Uddava wants to be blessed with constant, unending, undiminishing,

"rati", which means love, deep affection ("rati is the wife of cupid, madana, or God

of love) to the lotus feet of Krishna.

And, Shukaacarya says,

Bhavabhaya apahantum jnana-vijnaana saaram

Nigama-krudupajarhe bhrungvad-vedasaaram l

Amrutham-udadhitash-caapaayayad bhrutyavargaan

Purusham-rushabhamaadyam KrishNasamjnam natosimi ll 11.29.41 ll SB

Note that this verse includes 'jnaan", "amrutha" and "Purusha", all subjects of

enquiry starting with chapter 13 of the Gita. Shukaacarya tells Pariskhit, as he

concludes the Uddava Gita that these teachings that Parikshit has just heard is the

means to get over the afflictions and the "fears" that we face in this life (bhava

bhaya). These teachings are the very essence of 'jnanam' and 'vijnaanam'. Like the

honey bee collects honey from different flowers (bhrungavat), Krishna has

collected for us the "honey" from all the Vedas through these teachings. He is

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literally feeding us (paayayat) with this "amrutham", just like He fed the "devas"

with the "amrutham" obtained from the churning of the Milk Ocean. Shukaacarya

says, "I bow to that Great Shree Krishna, the Supreme, the Purushottama, the

Purusha-rushabha, the Lion Among the Men".

Very sincerely

V. Laxmanan

November 19, 2012.

P. S. You can start your study of the Gita with chapter 13 as well. And then, once

enraptured by chapter 13, you can go back and study chapters 1 to 6 and then

chapters 7 to 12.

******************************************************************************

http://www.bhagavad-gita.org/Gita/verse-13-01.html

Sri Vaisnava Sampradaya:

Ramanuja's Commentary

The first division of Srimad Bhagavad-Gita known as the Karma Yoga section

comprises the first six chapters describing two paths: the path of spiritual actions and

the path of spiritual knowledge by which an aspirant may achieve atma tattva or

realisation of the eternal soul. It has also been explained that the achievement of atma tattva is

essential for attaining moksa or liberation from material existence.

The middle division of Srimad Bhagavad-Gita known as the Bhakti Yoga section comprises the

second six chapters which reveals that bhakti or exclusive loving devotion which is preceded by

factual spiritual knowledge of the Supreme Lord Krishna as revealed in the Vedic scriptures is

the paramount attainment. Such spiritual knowledge about Lord Krishna is prerequisite and

essential to bhakti and subsequent attainment of communion with the Supreme Lord and eternal

association which is the ultimate goal and most exalted destination. It is also elucidated herein

that bhakti constitutes the means by which those aspirants ambitious of acquiring opulence and

those aspirants ambitious for atma-tattva or soul realisation can both have their respective

desires fulfilled as well.

Now in the final division of Srimad Bhagavad-Gita known as the Jnana Yoga section comprising

Ramanuja

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the last six chapters, the topics propounded in the first 12 chapters will be further illuminated by

Lord Krishna. Two categories will be examined: prakriti or the spiritual substratum pervading

physical existence and Purusa or the Supreme eternal consciousness. Their combined union

constitutes the complete cosmic creation. The nature of Isvara or the Supreme Lord, the means

of salvation, the paths of karma or spiritual activities for the Supreme Lord, jnana or spiritual

knowledge of the Supreme Lord and bhakti or loving devotion to the Supreme Lord will be

further delineated along with instructions on how to practice and perform each path.

Beginning this Jnana Yoga section, this chapter explains the nature of matter and the soul, the

way to realise the soul as distinctly different from matter, the reason why the atma is associated

with matter and the way the atma may be meditated upon.

Lord Krishna explains that while in a physical body the jiva or embodied being believes they are

that body, thinking I am a man, I am a demigod, I am a female, I am famous, I am powerful, etc.

all of which are distinctly different form the atma or eternal soul. The physical body is that

which the spiritually intelligent assert as the ksetra or field of enjoyment. One who has the

realisation of the jiva being part of an aggregate whole composed of divisible parts being the

physical body, the subtle body and the atma. One who has the understanding that I know this

body and instead of the mentality that I am this body. One who is cognisant of these things and

realises what the atma actually is factually asserted as being ksetrajna or the knower of the field.

It can be said that when cognition of objects external to the physical body arises the conception

of I am my human body who sees for example this house before me, implying that the one who

sees thinks the atma is inseparable from the physical body and not that the atma is totally

independent of the physical and subtle bodies. Subsequently when one has achieved atma tattva

or realisation of the soul and experienced its spiritual existence then one will be cognisant of

their physical body merely as a house within which the atma inhabits. To perceive a house as

external from the physical body is the same as perceiving the atma as external from the physical

body for one who is realised. One who is cognisant of this reality sees the atma as a distinct

entity separate from the physical and subtle bodies.

To assert the indisputably modifiable and perishable physical body and its qualitative

characteristics to the immortal atma in accordance with the law of coexistence of subject and

attribute is as unreasonable as asserting that the milk of cattle is an inseparable attribute of every

type of cow, bull or heifer falling under that generic term.

Due to the fact that the phenomenally unique and sublime nature of the atma precludes any

perceptibility by the senses of sight, sound, taste, touch and smell to experience it and is only

perceptible by the consciousness of a clarified mind purified by introspection amd meditation

derived from the process of yoga or the science of the individual consciousness perfecting

communion with the ultimate consciousness. The spiritually deficient are beguiled and

bewildered by the mere propensity of matter and deluded misconstrue the perishable physical

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body and the eternal, immortal atma. This will be further clarified in chapter 15, verses 10 and

11 where Lord Krishna explains that those bereft of wisdom with impure thoughts cannot

perceive the atma.

http://www.thekundaliniyoga.org/app_images/Vendanta_Pancha_kosha.gif

http://www.swamij.com/images/koshas1.gif

http://www.sanatansociety.org/beeld/Paintings100/koshas.jpg

http://www.sanatansociety.org/yoga_and_meditation/five_koshas_yoga.htm

Pancha kosha: Five layers of human existence (and God)

Topics:

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Soul is wrapped inside five (or seven more precisely) layers (Pancha

kosha) of Ari-shad-varga

Types of Bodies: Gross, Astral and Causal body

Annamaya Kosh (Food Sheath) - Outermost of the Pancha koshas

Pranmaya Kosh (Vital Air Sheath)

Manomaya Kosh (mind as distinctly different from intelligence - Sheath)

Vigyanmaya Kosh (Intellect Sheath)

Aanandmaya Kosh (Bliss Sheath - or ceaseless joy not connected with

body or mind)

Chitta Kosh (spiritual wisdom)

Sat Kosh (the final state of merging with the Infinite)

An Overview of the Five Koshas

Summary of Pancha koshas

Arishadvarga: are the six passions of mind (vicars): Kama (Lust or desire),

Krodh (Rage, anger or hatred), Lobh (Greed), Moh (delusory emotional

attachment), Mada or Ahankar (Ego or pride) and Matsarya (envy,

jealousy)].

http://www.thekundaliniyoga.org/vedanta/pancha_kosha_five_layers_of_human_existence.aspx

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Thanksgiving: Anything in the Gita?

Dear All:

Today is Black Friday - the annual mad shopping rush following the Thanksgiving

festivities. Thanksgiving means a lot of cooking and a lot of eating, and in the

American culture and popular folklore it also means meeting in-laws and relatives

you do NOT want to meet and getting into all kinds of arguments. This year there

were also articles posted that provided a guide on how to explain the Presidential

election results to your in-laws and relatives (and getting into a fight)! Religion and

politics are two topics best avoided they say.

Anyway, as usual, my thoughts went to the Gita - and this, as you know, has

NOTHING at all to do with religion. It is pure philosophy and the gift of

knowledge for all mankind.

In chapter 3, which is formally known as the Karma yoga chapter, we find an

interesting verse that has to do with "food", the focus of the Thanksgiving

festivities - and indeed all of our festivals, starting with Navarathri (actually

Ganesha Chaturthi) and Diwali. The eating binge and the abdominal (area) bulge

start with all these festivities and too much eating. Krishna addresses this topic. In

chapter 3, verse 14, He tells Arjuna,

Annaad-bhavanti bhootaani parjunyaat anna sambhavahaa l

Yajnyaat bhavati parjanyO yajnyah karma samudbhavahaa ll 3.14 ll BG

anna (pronounce unna)

Here "annam" (pronounce unnam) means food and annaat (with sandhi annaad)

means "from food". Krishna starts out by saying that "All beings (bhootani) owe

their existence and sustenance to food." annaad-bhavanti bhootani. Then He says,

"Food is possible due to rains." parjunyaat anna sambhavahaa.

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The logic is very simple to understand. We need rains to grow crops and without

crops there is no possibility of food that we need to sustain this body. In fact,

according to the Yoga sutras, the "food sheath" is the outermost sheath - annamaya

kosha - that envelopes the atma. We are all in contact only with this outermost

sheath, or kosha (see diagrams of the sheaths, or koshas, in the article that I

recently posted on the internet, click here or use the link

http://www.scribd.com/doc/113760141/Chapter-13-of-Gita-Jnana-Yoga-Begins

Krishna then tells us how rains are produced. He says, "Rain is possible due to

performance of yajnas." yagnyaat bhavati pajanyO. This is a very simple and direct

statement.

Yajnam refers to various sacrifices offered to propitiate the "gods". In all these

sacrifices we chant various mantras and invoke various deities. In the previous

verses of chapter 3, Krishna states that the performance of such yajnas were taught

by Brahma (who received all the divine instructions from Bhagavan, as Krishna,

this is stated in the Srimad Bhagavatam) to the progenitors of mankind - the

prajapati. The first prajapati was Swambhu Manu. He and his wife Shataroopa are

the Adam and Eve according to (Hindu, ah! there it is, “religion”, actually NOT)

teachings of Srimad Bhagavatam – also a gift of knowledge to all mankind. After

Brahma created this first couple (they came out of his body as Brahma was lying

down, breathing and meditating), he told them to create progeny and populate the

Universe, for that was Bhagavan's wish. The couple agreed and dutifully asked

Brahma where they should make their home. There was no where they could stay

and live and enter into this family life. All around there was nothing but water,

water, water - the waters of the pralaya that fill the Universe at the end of each day

(kalpa) of Brahma.

Brahma realized the problem. He had created the first couple but there was no

place to stay. The earth was immersed in the waters of the pralaya. So, as we see

often in the Srimad Bhagavatam, Brahma dutifully started meditating again and

asked for Bhagavan's help. Then Bhagavan appeared as Lord Varaha and lifted the

earth out of the waters of the pralaya.

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The Tirupati-Tirumala kshetra, where we have the most renowned temple for Lord

Venkateswara is actually the original abode of Varahaswamy. The Lord as

Venkateswara has taken residence to take care of His devotees in this Kaliyuga,

with the permission of Varahaswamy (You find this info in the Tirupati-Tirumala

Devasthanam website, http://www.tirumala.org/ptv_tm_varaha.htm , see later ). There is a

small temple to Varahaswamy on the north side of the temple pond (pushkariNi)

that we are actually supposed to first visit before we seek the darshan of Lord

Venkateswara. But with the long lines to see the Lord, this cannot be fulfilled

unless one first visits Lord Varahaswamy and then joins the long lines. Few

devotees do this, or are even aware of this important requirement of their trip to

Tirupati-Tirumala.

Anyway, the Lord appeared as Varaha and lifted the earth out of the waters of

pralaya. Now, Swambhu and Shataroopa, had a place to stay. Then Brahma taught

them how to perform yajnas. With these yajnas, Brahma said, "You will prosper

and get all your material needs." This is stated briefly by Krishna in chapter 3,

verse 10 which ends with "Anena prasavishyadvam esha vostu-ishTakamadhuk".

The verb used here - prasavishyadam - is interesting. It is derived from "prasavam"

which, as used in most Indian languages, refers to child birth. With the birth of

children, we prosper and multiply. It is one of the most joyous events of life. Like

that, Brahma says to the first couple “you will multiply and prosper”. I bless you

to multiply and prosper with this would be a better translation - since a wish is

being stated!

Why just a "wish"? Since, it is likely that we do not follow the advice.

Brahma knew about that. Repeatedly, his wishes had been thwarted before, starting

with the four Sanat kumaras, who were created first (long before the first couple)

and asked to create progeny. The Sanat kumaras refused. Then, according to

Srimad Bhagavatam, Brahma, in his angry mood, created Rudra but things went

awry and the various "beings" (progeny) created by Rudra were all fearsome. So

Brahma himself asked Rudra to stop and he gladly did and turned to meditation

and changed from Rudra to the auspicious Lord Shiva. Then Brahma tried a few

other things (including the famous debacle of creating Saraswati, the first and most

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enchanting female) before hitting upon the plan to creating a male and a female to

populate the universe. Thus, started the need for a place to stay, the need for food,

the need for rains, and so the "formula" for the orderly functioning of the Universe

is this cycle of yajna-rain-food. Krishna uses the word "cycle", or chakram, in

verse 16 to describe this plan for the functioning of the Universe.

And so it is that we perform various yajnas - like Ganapati homam (done on the

first Saturday of each month at the Novi, Michigan, Venkateswara temple),

Sudarshana homam (performed regularly in many homes by Sri Balaji temple,

which will soon be relocating to a new facility in West Bloomfield, Michigan) and

other yajnas to propitiate the "gods". Krishna states in verse 10, cited above, that

these yajnas will be like "kamadhenu's milk", in other words milk (dhuk, or

dhugdham) that will fulfill all your desires (ishTa kaama).

In chapter 3, verse 11, Krishna describes His plan even more clearly. He says that

you (i.e., Arjuna, which means we humans) should perform these yajnas and please

the "gods". Notice that I have used lower case with "god" not the upper case God.

The upper case refers to the Supreme Being. The lower case 'god' refers to literally

33 crores of deities (or gods), celestial beings with superior powers than we

humans possess. They have been given the authority to take care of all our needs

and bless us once they are propitiated and invoked by using various mantras and

making offerings in the "fire".

In verse 12, Krishna says that this "mutual admiration" society of humans and gods

is His plan for this Universe. They please you, if you please them. Sort of like, I

scratch your back and you scratch mine. If the back is itching, it is good to have

someone to scratch it for us. Of course, there are ways to scratch one's back

without a second party but this implies we are physically endowed to be able to use

other "back scratching tools". Don't make too many assumptions. One day you will

get old and may not even be able to scratch your back and even the wife (ok, or

husband!) may not be around and you might have to depend on your grandchildren

who are too busy with their video games and what not.

Anyway, now you get the idea ... that is what "prasavishyadvam" means ... grow,

multiply, prosper, enjoy. And that is what Thanksgiving is all about.

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When the early immigrants to the USA found this new land and decided to live

here, they needed crops and were thankful to the local Indians for helping them and

surviving a very difficult winter, the story goes. The following year they had a

bountiful crop. And they decided to says "thanks" to the Lord. The first

Thanksgiving, history says, was proclaimed by Governor Bradford of the colony of

Massachusetts, where I spent my first years in this country (and am proud to say

even befriended a direct descendant of Governor Bradford). The idea of giving

"Thanks" is actually rooted in Vedic culture as well. Each yajna is an act of

Thanksgiving.

YajnO Yajnapatir Yajvaa YajnaagO Yajnavaahanahaa l

Yajnabhrud-yajnakrud-yagnyee Yajnabhug-yajna-saadhanahaa l

Yajnaatakrud-yajna gushyam annam annaada eva ca ll

These are verses 104 and 105, very nearly the concluding verses of the Vishnu

Sahasranamam. We do not have time to discuss this in detail now, but the process

of "Yajna" is being described here (see commentaries at click here and here).

Although according to the mantras we chant, we invoke various deities, He, the

one Supreme Being (God, as described by Bheeshma to YuddishTiraa) is the

ultimate recipient of all our offerings. Notice how all this ends with "annam

annaada" the food that we need to sustain this body and its (true) Enjoyer . But, we

also owe it to ourselves to go beyond this "annamaya kosha" and discover the other

koshas or sheaths - pranamaya kosha (energy), manomaya kosha (mind), vijnana

maya kosha (intellect), and anandamaya kosha (Bliss).

The process of "Thanksgiving" is the first step. This wonderful American tradition,

which also has it roots in the Gita, is one of the most eloquent way to recognize

what Krishna is teaching us.

Very sincerely

V. Laxmanan

November 23, 2012.

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Sri Varahaswami Temple

Sri Varahaswami Temple in Tirumala is to the north of the Sri Venkateswara

Temple, on the banks of Swami Pushkarini.

According to legend, Tirumala was originally Adi Varaha Kshetra (the home of

Sri Adi Varaha Swami), and it was with his permission that Lord Sri

Venkateswara took up residence here.

According to the Brahma Purana, pilgrims should first offer naivedyam to Sri Adi

Varaha Swami, before visiting the Sri Venkateswara Temple.

According to Atri Samhita (Samurtarchanadhikara), the Varaha avatara is

worshipped in three forms:

Adi Varaha

Pralaya Varaha

Yajna Varaha

The idol of Sri Varahaswami in Tirumala is that of Adi

Varaha, as it resembles the description of the Adi

Varaha murti in Vaikhanasa Agama texts.

http://www.tirumala.org/ptv_tm_varaha.htm

Page 17 of 19

Who is the Kshetrajna?

Dear All:

Yesterday, Sunday December 9, 2012, our Canton Gita group started the study of

Jnana yoga and we covered the first 18 slokas of chapter 13.

In his commentary on the Bhagavad Gita , Swami Krishnanada (click here or go to

http://www.swami-krishnananda.org/bgita/bgita_40a.html) states, “The Thirteenth

Chapter is very, very important. Just as the Third Chapter sums up the principles of

karma yoga, the Sixth Chapter sums up the principles of raja yoga, and the

Eleventh Chapter sums up the principles of bhakti yoga, the Thirteenth Chapter

sums up the principles of jnana yoga. Hence, we must read at least these four

chapters. To know what karma yoga is, we should read the Third Chapter; to know

what bhakti yoga is, we should read the Eleventh Chapter; to know what raja yoga

is, we should read the Sixth Chapter; and to know what jnana yoga is, we should

read the Thirteenth Chapter.”

The topics of this chapter are Kshetram and Kshetrajna (discussed in verses 2 to 7,

counting the question asked by Arjuna as verse 1, the question is NOT included as

verse 1 in some texts, click here or go to http://www.bhagavad-gita.org/Gita/verse-

13-07.html), Jnaanam (verses 8 to 12) and Jneyam (verses 13 to 18) and finally

Purusha and Prakriti (the remainder of the chapter). One who understands these

topics – the three pairs just mentioned - is never reborn (verse 24 and also verse

35). Krishna states that they who understand this are destined to get moksha.

Chapter 13 and also chapter 15 are the most difficult chapters to understand in the

whole Gita, chapter 13 even more so than the more widely read chapter 15. (I

know many who can recite chapter 15 from memory, even very young people who

were appropriately instructed by their elders.)

Verse 3 of chapter 13 (kshetrajnam caapi maam viddhi sarva kshetreshu Bharata)

has invited the longest commentary in the entire Bhagavad Gita by

Ramanujaacarya who emphasizes the significance of ca api which means ‘and

also’. Why ‘and’? Why ‘also’? (click here or go to http://www.bhagavad-

gita.org/Gita/verse-13-07.html)

Page 18 of 19

In a nutshell, in verse 2, Krishna states ‘this body’ that we all possess is known as

the kshetram and is so called by those who are fully blessed with the knowledge of

such topics. The kshetrajna then is the one who knows (addition of suffix ‘jna’)

about the kshetram. One is immediately then led to think of one’s own body and

one’s own self as the “knower”. But, Krishna immediately adds that He is the

knower in all the bodies. Ramanuja says that this statement cannot be used to

support the idea of ‘nonduality’, the oneness of the Jivaatma and the Paramaatma.

The use of ‘caapi’, Ramanuja says, negates the Advaitic argument of nonduality –

that the individual soul is no different from the Supreme Soul. We say ‘and’ only

when we have to talk about two different things, such as kshetra and kshetrajna. If

the two are the same, there is no need for ‘and’. Thus, the use of ‘caapi’ in this

verse has a profound significance that must be understood. Ramanuja then

provides a long list of statements from the scriptures (Vedas and the Upanishads),

including Krishna’s own statements from the Gita, in support of his arguments

AGAINST the nonduality interpretation. The Gita verses from chapter 4 (verse 6)

and chapter 9 (verse 8) are also worth noting in this context.

In chapter 4, verse 6, Krishna is describing how He incarnates and appears again

and again in various yugas. The verb used to describe this is “adhishThaaya”,

which literally means sitting on top, or mastering, establishing lordship, or

dominant. “Prakritim swaam adhishThaaya”, He says. He has created Prakriti. It is

His (swaam). Yet He lords over it and incarnates Himself. The physical body of

that we see in various incarnations is NOT composed of the ingredients of material

nature (prakriti). He does not need them to appear before us in a physical body.

In chapter 9, verse 8, on the other hand, the verb used in “avashTabhya” which

means following the rules and regulations of prakriti. Here KrishNa says,

“Prakritim swaam avashTabhya”. Now Krishna is talking about us, and all other

beings (bhootas, or bhootagraamam, the aggregate of all bhootaas). When all the

beings are released (visrujaami) again and again (punah punah), at the beginning of

the kalpa (this means the first kalpa, the very first day of Brahma, when even

Brahma was created), the rules and regulations of prakriti are followed. There is an

order to the Universe. There is no constant “tinkering” going on with the laws of

material nature – like we do for example with our laws (of the legal system),

especially tax laws, and other (human-made) laws that govern social behavior.

Page 19 of 19

Going a step further, according to Madhvacarya, the word anadimat (used in verse

13, chapter 13) means without any origin and beginning and denotes that the

Supreme Lord is without origin and beginning also. If only anadi was used a doubt

might arise that there is an origin for Him and so how can He manifest something

without beginning if He is not as well. So the word anadimat is used as a matter of

clarification.

Please do read Ramanujaacarya’s commentary on verse 3 of chapter 13, in the link

give above (or here it is once again, click here). We will continue this discussion in

subsequent emails.

Very sincerely

V. Laxmanan

December 10, 2012.