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Updated: May 18, 2025
The senses, the mind, and the understanding are always joined to the Kshetrajna. The individual soul, mounting the chariot to which big steeds are yoked and which has the understanding for the reins, drives about on all sides. Verily, that man endued with learning and wisdom who always understands the Brahman-car in this way, is never overwhelmed by delusion in the midst of all entities.
Davies renders arambha as "enterprise." The learned, i.e., they that are themselves acquainted with is Kshetra and what not. As explained by Krishna himself below, Kshetra is Matter, and Kshetrajna is Soul. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda compound. Vivikta is explained by the commentators as Suddha or Chittaprasadakara.
"'Arjuna said, "Where, indeed, is that Brahmana's wife, O Krishna, and where is that foremost of Brahmanas, by both of whom was such success attained. Do thou, tell me about them, O thou of unfading glory." "'The blessed and holy one said, "Know that my mind is the Brahmana, and that my understanding is the Brahmana's wife. He who has been spoken of as Kshetrajna is I myself, O Dhananjaya!""
This, was, of course, due to the knowledge of Kshetra as something separate from Kshetrajna. Their origin is Brahman or Truth. They live, dissociated from their origin, in consequence of their acts. When their acts cease, they return to and become merged in Brahman. 102. i.e., that course of life which has for its object the acquisition of knowledge relating to the soul.
That illustrious one, viz., Vasudeva, who is called Kshetrajna, and who is freed from attributes, should, O king of kings, be known as the puissant Sankarshana, when he takes birth as Jiva. From Sankarshana arises Pradyumna who is called He that is born as Mind. From Pradyumna is He who is Aniruddha. It is from me, that the entire mobile and immobile universe springs.
That which is called the Understanding dwells in the interior of what thou seest above the soles of the feet and below the crown of the head. The seventh is called the Understanding. The Kshetrajna or Soul is the eighth. The senses and that which is the Actor should be ascertained by apprehension of their respective functions.
Him who knoweth it, the learned call Kshetrajna. Know me, O Bharata, to be Kshetras. All this hath in many ways been sung separately, by Rishis in various verses, in well-settled texts fraught with reason and giving indications of Brahman.
Those men who, endued with learning and wisdom, perform acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly. I shall, after this, declare how the association and the dissociation takes place of Kshetrajna and Nature. Ye best of men, listen. The relation here is said to be that between the object and the subject.
""Vyasa said, 'The objects by which one is surrounded are created by the understanding. The Soul, without being connected with them, stands aloof, presiding over them. It is the understanding that creates all objects. The Kshetrajna or Soul, endued with puissance, presides over them all, without, however, mingling with them. The objects which the understanding creates partake of its own nature.
That Soul is the Creator Brahman who exists in all things. When the Soul becomes endued with vulgar attributes, it comes to be called Kshetrajna. When freed from those attributes, it comes to be called Paramatman or Supreme Soul. Know that Soul. He is inspired with universal benevolence. He resides in the body like a drop of water in a lotus.
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