Field-field-department-thirteenth chapter

The subject of knowledge- Field-field-department-thirteenth chapter


Field-field-department-thirteenth chapter -Shri Bhagavan said- O Arjuna! This body is ‘Kshetra’ (just like the seeds of the seeds sown in the field appear in their corresponding time, in the same way, the fruits of seeds sown in the sacramental form of the sows appear in time, hence its name is called ‘Kshetra’). It is called by this name, and who knows it, it is called ‘Kshetrajan’ knowledgeable people who know his element by this name.  (Field-field-department-thirteenth chapter)

Hey Arjun! You are the zenith in all the regions, that is, the living soul, I should know myself (see Gita chapter 15 verse 7 and his commentary) and the field-wise means to know the nature and nature of man with the disorder (see Gita chapter 13 verse 23 and his commentary Want) that knowledge – that is my opinion.

Listen to me in a nutshell about the area that is like it and the disorders it is with and the reason for which it has happened and also the field expert and who is in effect

This area and the element of the field is said in many ways by the sages and also by various Vedamantras, and it is also said by the posts of Yuktiyukt Brahmasutra that they have decided well.

The five great powers, ego, intellect and basic nature as well as the ten senses, one mind and five senses, that is, words, touch, form, juice and smell.

And desire, malice, pleasure, sorrow, gross body incarnation, consciousness (a kind of conscious power of body and conscience.) And dhriti (see Gita Chapter 18 verses 34 and 35.) – thus disorders (fifth verse If I say that, then you should understand the nature of the area and in this verse, you should understand the disorders of the desired area.

Lack of pride of superiority, lack of arrogance, not harassing any creature in any way, forgiveness, simplicity of mind and speech, service of Guru with devotion, devotion, purification from outside (truthfully pure behavior of matter and The purification of the body from its food to its diet and its proper behavior, and the purification of the body by water-drinking, is called the purification of the outside, and the cleansing of the conscience after destroying the disorders of raga, malice and treachery is called inner purification.) The stability of the body including the mind and senses.

Lack of attachment and lack of ego in all the pleasures of this world and hereafter, repeated thoughts of sorrows and defects in birth, death, a little disease and disease, etc.

Lack of attachment in the son, woman, house and money etc., lack of affection, and always be in the care of the beloved and unpleasant.

Devotee devotion by exclusive yoga in me God (‘Avabhicharini’ devotion) is the devotional devotion to the Lord, with reverence and sentiment, by renouncing selfishness and pride, considering only the Almighty God as his master, and living in a solitary and pure country. Nature of nature and lack of love in the community of sensual human beings.

In spiritual knowledge (the knowledge by which self-knowledge and non-sense is known, the name of that knowledge is ‘spiritual knowledge’) to see only the divine in the form of eternal state and philosophy – all this knowledge (from verses 7 to this chapter, whatever means can be said Are, they are called ‘knowledge’ for being in the attainment of philosophy) and the opposite is ignorance (contrary to the means of knowledge stated above, values, arrogance, violence, etc.), they are the growth of ignorance. I have been called ‘ignorance’ for being in it) – I have said so.

Whatever is worthy of knowing, and which one attains to human bliss, I will call it well. That eternal God Parambrahma is neither called nor true.

He is with hands and feet on all sides, eyes, head and mouth on all sides and ears on all sides, because he is located in the world by spreading it to everyone. (Just as the sky is located by spreading the air, fire, water and earth as the causal form, similarly the divine is also situated by spreading the whole grazing world by being the causal form of all.

He is the one who knows the subjects of the whole senses, but in reality is devoid of all senses and despite having no attachment, he is the one to cherish and enjoy the virtues even if he is without virtue.

That pasture is perfect inside all the ghosts and the variable is also the same. And by being subtle, it is indistinguishable (just as water located in the rays of the sun does not come to know ordinary people by being subtle, in the same way, omnipresent God does not come to know of ordinary humans by being subtle) and very near ( That God is very near to being completely perfect and everyone’s soul) and far away (for devout, ignorant men is too far away because of not knowing), he is also situated there.

Even when the sky is filled like a divine form without divinity, the pasture seems to be divided among the entire ghosts (like the superhuman department is located in the same way, it also seems like a separate form in the pits, in the same way, a divine is a form in all the ghosts. It is like a separate being situated from), and it is the enlightened God who is capable of destroying the ghosts and destroys Rudra and generates everyone from the universe.

He is also called Jyoti of Parbrahm Jyotis (must be seen in Gita Chapter 15 Verse 12) and very beyond Maya. He is divinely enlightened, capable of knowing and attainable by philosophy and is specially situated in everyone’s heart.

Thus the sphere (in verses 5–6 is said to be the form of the sphere with the disorder) and the knowledge (verses 7 to 11 are called the means of knowledge.) And the form of knowing God (verses 12 to 17 called the form of the known). Is) stated briefly? My devotee gets his form by knowing it from the element. (Field-field-department-thirteenth chapter)

The subject of knowledge-nature (Field-field-department-thirteenth chapter)

Prakriti and Purusha – You should know both these as eternal and the raga-misadventure disorders and all the trinitarian substances also arise from nature.

Karya (sky, air, fire, water and earth and words, touch, form, rasa, smell – their name is ‘Karya’) and Karana (intelligence, ego and mind and source, skin, ooze, eye and olfactory and speech, The name of hand, foot, substance and anus – these 13 is ‘Karan’) is said to generate nature and is said to be in the indulgence of the individual pleasures and sorrows.

In nature (the meaning of the word Prakriti should be understood to be the Trigunmayi Maya of God as stated in the Gita Chapter 7 Verse 14), it is the person who suffers from the trinitarian substances produced by nature and these qualities are associated with the birth of this person in good and bad forms. reason. (Man is born in the vagina with sattva guna and man in the vagina with rajoguna and animal with the virtue of tamo guna.)

This soul located in this body is really the divine. It is said to be a witness, to be a worshiper and a true conscience, to be a supporter, to be a caretaker of everything, to be a lord of nature, to be a lord of Brahma, etc., to be a lord of Maheshwar and to be a pure true God.

In this way, the person who knows nature with qualities and with the human element (visible whole world is fleeting, perishable, inert and imperishable by the act of Maya, and Jeevatma is eternal, conscious, immortal and imperishable and pure, perceptually, Sachchidanandaghan of God. It is the eternal part, in this way, by renouncing the whole body of all mystic substances, the name of living constantly in the Supreme Personality of Godhead with unity is to ‘know them by the element’). He is doing duty in all ways and does not even be born again.

No matter how many humans see that divine in the heart through meditation with the subtle intellect (which has been described in detail from verses 11 to 32 in Gita chapter 6), how many others have knowledge (which is described from verses 11 to 30 in Gita chapter 2). To the extent that it is seen by others and by how many Karmayogas (which are described in detail from verse 40 in the Gita chapter 2 to the end of the chapter)

But from them, that is, other people who are retarded men, they do not know in this way and worship others, that is, from the men who know the element, they worship accordingly and those hearing-impaired men also undoubtedly perish the dead world.

Hey Arjun! All the real and movable creatures that are born, you should know them all by the coincidence of the field and the fielder.

The man who sees God in all the pastures being destroyed, situated in harmony and harmony, sees the same reality.

Because a man who sees God as equitable in all and does not destroy himself by it, he attains the ultimate speed.

And the man who sees all the deeds done by nature in all respects and sees the soul as infeasible, sees the same reality.

The moment this man sees the separate feeling of ghosts located in one God and the expansion of entire ghosts from that God itself, at that moment he attains Sachchidanandaghan Brahm.
Hey Arjun! Being immortal and being non-attentive, even though it is situated in the imperishable divine body, it does not actually do anything or indulge itself.

Just as the heavens everywhere do not indulge due to being subtle, similarly the soul located everywhere in the body does not indulge in the qualities of the body due to its non-existence. (Field-field-department-thirteenth chapter)

Hey Arjun! Just as the same sun illuminates this entire universe, in the same way, the same soul illuminates the entire region.
In this way, the distinction between field and field (root, pathological, transient and perishable and To know the Kshetra, to be eternal, conscious, imperishable and indestructible is to ‘know their difference’) and that men who know the element through wisdom eyes, to be free from nature, including work, are attained by Mahatmajan Param Brahma, the Supreme Soul. (Field-field-department-thirteenth chapter)

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