Śrīmad bhagavad gītā | Ksetra–Ksetrajna Vibhaga yoga ~ Sarga 13 of 18

The Supreme Lord Krishna is explaining that He is in fact the ksetrajnam or cognizant consciousness abiding within all jivas or embodied souls in its capacity of vivifying all tenements in deva or demigods, human, animal, bird, fish etc. and all living entities who are mad-atmakam or ensouled by Him and in possession of a soul and not those artificially created or cloned who are without an atma or eternal soul. The adverb api meaning furthermore in the expression capi mam viddhi meaning know me also, infers that the ksetra is also under Lord Krishna’s complete control as well. The actual purport is that just as the ksetra or physical body is apprehended solely as the inseparable adjunct of the ksetra-jna which is designated as the atma; by the law of correlation of subject and predicate so are both the ksetra and the ksetra-jna of all sentient beings in creation to be understood as being inseparable adjuncts to the Supreme Lord Krishna. It will be pointed out subsequently that Parabrahman who is the actual source of the brahman or the spiritual substratum pervading all existence and who is known as Vasudeva an expansion of Lord Krishna is a distinctly transcendental postulate of existence separate from even the ksetra-jna which is the atma and this is totally independent of the jiva in a state of moksa or baddha being liberation and bondage respectively which are also known by kshara or unliberated perishable souls and akshara or liberated imperishable souls. Later in chapter 15 verses 16, 17 and 18 Lord Krishna confirms that there are two kinds of atmas in this world the fallible and the infallible. The fallible refers to the kshara and is the sum total of all unliberated souls in existence the infallible refers to the akshara and is the eternal, infinite and sovereign param?tm? or the Supreme Soul which enters into all beings and sustains them. Since the Supreme Lord surpasses the kshara and even excels the akshara as well He is known as Purusottama the Supreme Personality.

The ksetra is the composite of the material elements of earth, water, air, fire and ether. The ksetra-jna comprises the spiritual bodies of all souls in existence which qualitatively constitute the transcendental body of the Supreme Lord Krishna who is the Supreme Soul of all. The following Vedic scripture confirms: The Brihad-aranyaka Upanisad V.VII.III beginning yah prithivyam tishthan meaning : Who is situated in the Earth, who is the interior of the Earth, whom the Earth knows not, to who the Earth is a body, who rules the Earth from within, such a one is He the atma, eternal, immortal and sovereign. Further in the same scripture V.VII.XXII beginning ya atmani tishthan meaning: Who is situated in the atma, who is the interior of the atma, whom the atma knows not, to whom the atma is a body, who rules the atma from within, such a one is He as paramatma the Supreme Soul eternal, immortal and sovereign.

Reference to the Supreme Lord in terms of ksetra-jnam etc. are justified in acccordance with the law of correlation of subject and predicate evidenced before with the predicate signifying the abidance of the Supreme Lord as the ksetrajnam within all ksetra-jna’s as the paramatma within all atma’s, internally monitoring and governing at all times all beings in existence everywhere throughout all creation. This law of correlation was evidence earlier in chapter ten verse 20 where Lord Krishna reveals that He is the atma situated within the etheric heart of all jivas or embodied beings. In verse 21 He proclaims that of the 12 Adityas, He is Vishnu. In verse 39 He declares that nothing in all creation which moves or is stationary can exist without Him and in verse 42 validates that He maintains and energizes the complete creation and total cosmic manifestation with but a mere fraction of His expansion. So with this clearly in mind one should comprehend that the Supreme Lord Krishna highly esteems as worth knowing the knowledge concerning the distinction between the ksetra and the ksetra- jna and the knowledge that Lord Krishna is the atma of all beings in existence.

Contrarily some scholars and pandits interpret this verse of knowing the ksetrajna to be the Supreme Lord as a means to establish unity by the rule of common reference. In this case having to expound upon a united existence they postulate that the Supreme Lord is seen as the ksetrajna by which through ignorance duality of the cognizant and the incognizant which is implied has to be acknowledged and that the inculcation of unity is to dispel this ignorance. The explanation given is that the ignorance arising from the dualistic conception of the ksetra-jna is dispelled by such instructors interpretations of the wisdom emanating from the mouth of the Supreme Lord Himself the same as the instructor who teaches that a rope touched in the darkness is not a snake and causes the imagined snake disappears. Such interpretations must be seriously questioned as to their veracity. 1) If the instructor who teaches the unequivocal wisdom emanating directly from the Supreme Lord Himself in any of His incarnations or expansions and fully understands them, then there is no question of ignorance arising from dualistic conceptions as they are dispelled at the root and atma tattva or soul realization is soon forthcoming. 2) If the instructor whose ignorance supposedly has been dispelled on the dawning of atma tattva to then imagine that which is purely spiritual and nirvesa or without material qualities and which is pure consciousness and postulate it to be a contrary reflection of dualistic antithesis is highly objectionable in the same way as considering rain and water as dualistic. 3) If the instructor adheres to the dualistic conception of the Supreme Lord does not perceive Him as the one absolute, omnipotent, omniscient and omnipresent reality perpetually manifest in all creation then it is obvious that atma tattva has not consummated and been achieve and therefore His ignorance has not been dispelled. Therefore those who are in ignorance themselves have no qualification to impart knowledge of the atma or eternal soul to others because they have not realized it either.

In chapter four, verse 34 Lord Krishna states: upadeksyanti te jnanam jnaninas tattva-darsinah meaning saintly souls endowed with the wisdom of divine revelation will impart spiritual knowledge. So in conclusion it should be succinctly comprehended that all polemics of this nature which are opposed to the siddhanta or conclusive truth of all the Vedic scriptures as well as logic and reason and which instead ostentatiously imposes a degraded and erroneous hypothesis upon the world deserves not to be further addressed.

The factual reality of existence is found in the evidence and proofs found in Vedic scriptures which confirm distinctive characteristics of : 1) the experienced which is inherent deep within the nature of acit or non- sentient matter 2) the experiencer which is inherent deep within the nature of cit or consciousness 3) paramesvaram or the supreme controller inherent within every particle of creation

The Vedic scriptures themselves declare this as reality as the following examples illustrate from the Svetasvatara Upanisad. In verse V.IX beginning asman mayi srijate visvam means that from matter the illusory nature constructs the creation. In verse V.X beginning mayantu prakritim vidyan mayinam tu maheshvaram means that the illusory energy to be verily matter which the Supreme Lord is far beyond. In verse I.X beginning ksharam pradhanam amritaksharam means that which is perishable is matter and that which is imperishable is the eternal soul and that which rules both is the Supreme Lord. In verse VI.II beginning sa kara jam karapadhipadhipo means the Supreme Lord is the cause, He is the Lord of matter, He is the Lord of the soul, there is no other god above Him, He is the supreme ruler of all matter and all souls. In verse I.VI beginning prithag atmanam preitaram and means the soul and the Supreme Lord are distinct and different whom by serving the soul achieves immortality. In verse I.IX beginning jnanajnau dvav-ajav-isanisau means the Supreme Lord is the omniscient one and the soul is not, both are eternal but only the Supreme Lord is the controller of all. In verse I.XII beginning bhokta bhogya preritaram means one must have knowledge of matter, the soul and the Supreme Lord. In verse VI.XIII beginning nityo nityanam means the Supreme Lord is the eternal Lord of all souls, the Supreme of the Supreme, who bequeaths desires. In Mundaka Upanisad III.I.I beginning tayor anyah pippalalm svadvatti means the individual soul reaps the results of actions while the Supreme Soul reaps not and illuminates everywhere. In the Taittiriya Upanisad X.V beginning ajam ekam lohita-sukla-krsnam means verily a unliberated jiva or embodied being embraces material existence in the form of matter and enjoys light and water and food and in answer to one’s wishes bestows manifold progeny while a liberated jiva discards material existence after tasting its delights. Also in the Tattiriya Upanisad XI.I beginning patim visvasy atmesvaram sasvatam means the Supreme Lord is the Lord of all creation, the Lord of all souls, eternal and everlasting. Again in the Svestasvatara Upanisad IV.VII beginning samane vrikshe purusho nimagno means dwelling in the same field of activity as paramatma the Supreme Soul, the atma or individual soul immersed in the machinations of material existence is suffering greatly oblivious; but when the atma perceives paramatma the worshipable Supreme Lord’s localized manifestation in all its glory within the etheric heart of all living entities. completely transcendental to material nature, above and beyond the machinations of material existence; then all suffering ceases.

The Supreme Lord is pradhana-ksetrajnam-patir gunesah meaning He is the lord of all attributes and qualities in all fields of activity. Many verses spoken by Lord Krishna in Bhagavad-Gita corroborate this. Such as in VII.IV beginning bhumir apo’nalo vayuh referring to His eight fold energies of the material energy. In VII. 5 beginning apareyam itas te anyam referring to the atma or soul and His superior spiritual energies. In IX.VII beginning sarva bhutani kaunteya explaining how all living entities are retracted back into His nature and later distinctly created and emitted again. In IX.VIII beginning prakrtim svam avastabhya He continues explaining how His agency of material nature manifests the jivas or embodied entities again and again millennium after millennium according to their karma or reactions to their actions. In IX.X beginning mayadhyaksena prakrtih he further explains how His sakti or feminine potency creates all things mutable and immutable and thus creation is manifest again and again. Then in XIII.IXX beginning prakrtim purusam He will confirm the eternality of the atma or soul and that material nature is without beginning and later in XIV.III beginning mama yonir mahad-brahma He explains that the complete material existence is the womb wherein He germinates all souls that exist from Brahma to the lowest one-celled living entity and impels their birth into being. The yoni or womb is the vast cosmic manifestation and prakriti is the supra-subtle material substratum pervading physical existence which is achit or unconscious and inanimate. Into this the Supreme Lord by His glance projects the infinitesimal embryonic seed which is chit or conscious and animate. Thereafter by His will they are united and by this compound alone all living beings created from matter are brought into existence from the highest demi-god to lower then a one-celled amoeba are al embodied in various corporeal and subtle bodies. The word brahma or the spiritual substratum pervading all existence denotes the primal root source of all elements and is evidenced in the Vedic scripture Mundaka Upanisad I.I.IX beginning tasmad etat brahma meaning by the Supreme Lords will the unmanifested cosmic creation and the manifested cosmic creation arise.

Similarly other Vedic scriptures solemnly declare that the animate and inanimate of chit and achit and all conditions existing in relation to the experience and the experiencer both constitute the transcendental spiritual body of the Supreme Lord and subject to His will relate to Him in an indissoluble dependent and subservient position eternally and that an infinitesimal portion of the Supreme Lord is present as the atma or immortal soul within all living entities. Thus the Supreme Lord is the root cause and underlying basis for everything in existence and all living entities in both spiritual and material.

References from other Vedic scriptures confirming this are given as follows. In the Brihadaranyaka Upanisad V.VII.III beginning yah prithviyam tisthan meaning: Who is seated in the Earth. Whom the Earth knows not. To whom the Earth is the body. Who from inside of the Earth rules. It is the Supreme Soul, the ruler of all, immortal. Commencing thus in the same Upanisad in verse V.VII.XXII beginning ya atmani tisthan meaning: Who seated in the soul. Whom the soul knows not. To whom the soul is the body. Who from inside of the soul rules. He is the Supreme Soul, the ruler of all, immortal. In chapter seven of the Subala Upanisad we find many examples beginning with: yah prithivim antare sancharan meaning: Who moving in the interior of the Earth. To whom Earth is the body. To whom the Earth knows not; and yo aksaram antare sancharam meaning: Who moving in the interior of the soul. Whom the soul is the body. Whom the soul knows not; and yo mrityum antare sancharan meaning: who moving in the material substratum. To whom the material substratum is the body. Whom the material substratum knows not; and esa sarva bhut antar atma meaning the Supreme Lord is the Supreme Soul of all beings, immortal, immaculate, divine. The term mrityu quoted above refers to the subtle state of the material substratum within inanimate objects and substances known by the appellation tamas or darkness. In chapter two of the Subala Upanisad beginning avaktyam aksara meaning the unmanifest merges into the imperishable and the manifest merges into tamas. In the Tattiriya Aranyaka III.X beginning antah pravishta sasta jananam meaning: Existing within all, the ruler of all creatures, the Supreme Soul pervades all.

Now will be given references from other Vedic scriptures as well which confirm and explicitly express the truth that the Supreme Lord alone is the subject, predicated by the compounded bodies of all sentient beings and insentient elements existing in every condition and that the Supreme Lord is solely existent as the potential and as the actual manifestation of all creation. In the Chandogya Upanisad V1.II.I beginning sad eva somya meaning: This sat or eternal existence of the Supreme Lord was in the beginning all there was; and in VI.II.III beginning tad aikshata bahu shyam meaning: The Supreme Lord willed that He become many and multiplied and manifested illumination; and in VI.VIII.VI beginning san mulas somy emas sarvam meaning: Eternal existence of the Supreme is the root source manifesting all creation and its support and maintenance; and in VI.VIII.VII beginning aitad atmyam idam sarvam meaning: All creation is ensouled by the eternal existence of the Supreme Lord. In the Tattiriya Upanisad II.VI.II beginning so kama yata bahusyam meaning: The Supreme Lord willed may I be manifold and meditating thus He expanded creation with unlimited beings also in II.VI.III of the aforementioned scripture beginning satyan chanritali ca meaning: Both the eternal soul as well as perishable matter emanate from the ultimate truth of the Supreme Lord. This confirms what has been described in the Chandogya Upanisad VI.III.II beginning hanta ham imas tisro devatas and means: The Supreme Lord as the Supreme Soul interpenetrates all existence and material principles being fire, earth, air, water and ether as well as manifesting names and forms. This clearly illustrates the distinct differences between cit being the atma or eternal soul, acit being perishable matter and Isvara being the Supreme Lord. The Taittiriya Upanisad II.VI.II beginning tat sristi tva declares: After creating the complete cosmic manifestation comprised of all things sentient and insentient and permeating all things sentient as the atma or eternal soul and all things insentient as their eternal subatomic essence. One being constant and immutable and the other being variable and mutable both being separate manifestations of the Supreme Lord.

With the consensus of the preceding Vedic references agreeing that the Supreme Lord is manifesting both the conscious imperishable soul and unconscious perishable matter with the embodiment of both as jivas or embodied beings; it can be ascertained that the principle being established throughout is the reality of immanent co-existence between the omnipresent atma and unlimited living entities. The manifestation of all the unlimited names and forms by the Supreme Lord is confirmed in the Brhadaranyaka Upanisad III.IV.VII beginning taddhedam tarhi meaning: Before all was unmanifest and later it was subsequently manifested by the Supreme Lord into names and forms.

Thus it is established and clarified that the Supreme Lord alone is the originator of all whatever is chit or conscious and animate as well as whatever is achit or unconscious and inanimate. He alone is the principle of cause when both chit and achit are unmanifest in an imperceptible supra- subtle state and He alone is the principle of effect when they are manifest in a perceptible physical state. Therefore identifying the Supreme Lord as the sole source of everything and its ancillary causes and effects one can then comprehend that knowledge of Him is knowledge of both and that only knowledge of the Supreme Lord is complete knowledge. In the Chandogya Upanisad VI.III.II mentioned previously beginning hanta ham imas tisro devatas the word hanta refers to the life force of the Supreme Soul. The word devatas refers to the three states consisting of 1) everything in masse that is achit or unconscious in substance, 2) all jivas or embodied beings in whatever form they possess gross or subtle and 3) atma being the immortal soul is a direct infinitesimal spark of the Supreme Lord Himself. By understanding this it is evident that all names are sound symbols and have a direct relationship to the Supreme Lord activated by matter and spirit or body and soul. Hence the rule of identity of substance with its adjuncts finds its primary application in terms corrollating to the Supreme Lord as cause and such appellations give reference and signifies His mode as the source of effect as well. Since the brahman or spiritual substratum pervading all existence, being a direct manifestation of the Supreme Lord is the cause containing both the atmas and matter in their subtle state; as well as the effect containing both body and spirit in their physical manifestation; the brahman can be said to be the cause of the material manifestation of creation. Although the brahman may be considered the material cause, the brahman is not in any way material and there is no intermingling or sharing of the essences of the brahman with matter or the atma. An example is a piece of colored cloth, the material cause is the combination of multicolored threads yellow, blue and red running through it. Although the cloth is considered as a single substance constituted as a whole, the qualities of the different colored threads are confined to the area of the cloth where they occur. In the same manner when the compound of matter, the atma and the brahman is declared to be the material cause, the effect of this cause is the material creation. So their should be no confusion concerning the distinctive characteristics of the experiencer, the experieince, or the controller of all being three distinctive principles combining to manifest the entire cosmos and correlating to produce the effect of matter, soul and Supreme Lord. Yet there is a difference between the colored cloth because all of the threads are able to be separated; whereas matter and the soul in all ways and all conditions constitute the transcendental body of the Supreme Lord. It is a case where the indiscernible attributive character of matter and the imperceptible nature of the atma or eternal soul as essences are integral parts of the transcendental substantive qualities of the Supreme Lord as a compound unit. Thus the Supreme Lord alone is both the cause and effect of the conscious atma as well as insentient matter and it is He alone upon whom every verbal symbol and annotation ultimately connotes.

As for the differences in the components of the Supreme Lords manifestations and their non-interchangeable natures the analogy of the separate threads of colored cloth is applicable. When this is properly understood it is evident that the cause of all causes is the Supreme Lord Krishna and although as the source of all He enters His components into the effects there is no transformation of His essential essence and never any transmutation of His transcendental immutable nature. That He is the effect as well is understandable by He being the cause of the effect, for effect is actually the cause in a modified form. The contention that the Supreme Lord is nirguna-vada or devoid of qualities is only valid and justified when referring to material qualities. Another example is when the Supreme Lord is said to be immaculate or devoid of any sin. This does not preclude that the Supreme Lord is without transcendental attributes and divine qualities it is just that His attributes and qualities are purely spiritual. The Vedic scriptures confirm this. In the Chandogya Upanisad VIII.I-V beginning apa hata papana meaning: The Supreme Lord is destitute of sin, affliction, hunger, thirst, decrepitude and death. In the same passage beginning satya kamas satya sankalpah meaning: The Supreme Lord is without desires, self-sufficient, of infallible will and indomitable nature. So after expunging the lack of material deficiencies the virtues are expounded, affirmatively establishing the correct context of what is written in various Vedic scriptures about being devoid of qualities and that this factually means devoid of any material qualities.

Next the discrepancy that the brahman or spiritual substratum pervading all existence is not a conscious entity of the Supreme Lord who is completely omniscient and omnipotent and who is endowed with all superlative qualities and sublime attributes of goodness and is the antithesis to all that is negative and evil which is defined by the primary attribute of consciousness which exclusively categorises Him and His authorised incarnations as being Self-Illuminated. The Vedic scriptures confirm this such as: The Mundaka Upanisad II.II.VII beginning yas sarvajnas meaning: The Supreme Lord is omniscient and all knowing. The Svetasvatara Upanisad IV.VIII beginning para sya sakti meaning: The transcendental nature of the Supreme Lord is manifold and also are His divine attributes of wisdom, power and activities. The Brihadaranya Upanisad IV.IV.XIV beginning vijnataram are meaning By His transcendental qualities the Supreme Lord is to be known and proclaims Him as the most conscious of all beings. The Tattiriya Upanisad II.I.I beginning satyam jnanam meaning: The Supreme Lord is truth, wisdom and consciousness this is proclaimed by His being defined as the ultimate expression of truth and wisdom and the ultimate consciousness fully self-effulgent. In the Tattiriya Upanisad II.VI.II beginning sa kamayata meaning: The Supreme Lord willed that He become unlimitedly manifold. In the Chandogya Upanisad VI.II.III beginning tad aikshata meaning The Supreme Lord contemplated that He expand and become unlimitedly multitudinous. In the Brihadaranyaka Upanisad III:IV:VII beginning tanama rupa bhyam meaning: The Supreme Lord fashioned the manifold into names and forms. Again in the Brihadaranyaka Upanisad VI.V.VI beginning atmani khalv-are meaning: When the eternal soul within is perceived, experienced, witnessed, meditated upon and understood then all becomes known. Again in the Brihadaranyaka Upanisad VI.V.VII beginning sarvam tam paradat meaning: All that is witnessed is to be rejected except the witnessing of the eternal soul within. Again in the Brihadaranyaka Upanisad VI.V.XI beginning tasya ha meaning: What is the Rig Vedas except verily the breath of the Supreme Lord.

This reveals that the Supreme Lord alone is parabrahman the Ultimate consciousness permeating the spiritual substratum pervading all existence and by His self-will alone He is existent in all forms movable and immovable. Certainly it is impossible for any type of consciousness or existence singular or manifold to manifest without the brahman and the eternal soul. There is absolutely no variation or configuration of any sentient being that could exist without the atma or eternal soul and likewise nothing insentient can exist without the brahman or spiritual substratum pervading all existence. This is declared and confirmed in the Vedic scriptures that follow. In the Brihadaranayaka Upanisad IV.IV.XIX and also the Katha Upanisad IV.X:XI beginning mrityos sa mrityum meaning: Who perceives in the brahman the lack of diversity deserves to die and be bound in samsara the perpetual cycle of birth and death. Again in the Brihadaranyaka Upanisad VI.IV.XIX beginning neha nana asti meaning: Nowhere in the brahman is there limited diversity. Again in the Brihadaranyaka Upanisad beginning yatra hi dvaitam meaning: Although in the brahman may appear to be duality. And finally in the Brihadaranyaka Upanisad VI.V.XV beginning tad itana itaram meaning: All appears separate to one who does not see the soul but to one who sees the soul all is seen. Nor is the multitudinous of forms manifesting from the brahman alone as is confirmed in such Vedix scriptures as the Chandogya Upanisad VI.II.III beginning bahu syam prajayoga meaning: May I be multitudinous, may I procreate, which affirms the reality that the Supreme Lords by His own will manifests unlimited names and forms through His potency of the brahman.

So it can be comprehended that the Vedic scriptures have established that: 1) The essential difference between the Supreme Lord and brahman, chit, achit and atma. 2) The qualitative differences amongst them. 3) The law of cause and effect. 4) The relativity of cause and effect.

Thus it can be realized that a comprehensive harmony is existing amongst all the Vedic scriptures by the Vedic scriptures themselves and there is not the least contradiction to one who has received the knowledge of the Vedas from the bonafide spiritual master in one of the four authorised sampradaya’s revealed in Vedic scriptures. Nor is there any necessity to hypothecate contrary conclusions or erroneous suppositions such as brahman- ajana-vada or duality of the brahman due to ignorance which was Sankara’s false contention and aupadhior ka-brahma-bheda-vada meaning the brahman becomes dualistic because of limiting conditions which was Bhaskara’s false contention. So in conclusion let us take leave of such faulty tenets based on fallacy and which are opposed to the reality of the eternal Vedic scriptures.

Now Lord Krishna is more explicitly explaining details about the tat ksetram or field of activity. Its yadrik ca or its substantial nature regarding its use and function and its purpose. Also its yad vikari or transformations and modifications along with its yatas or from whence it came meaning its origin and how it was created and for whose use. Yat refers to its attributes and qualities. Also He is inferring that knowledge about the intrinsic nature of the ksetra-jna as the knower of the ksetra which is the atma or eternal soil will be revealed as well along with its inherent potencies which is confirmed by the word prabhavas ca meaning virtues, potency and powers. Lord Krishna will give a summary of all these things.

The tattva or conclusive truth regarding the ksetra or field of activity being matter and the ksetrajna being the knower or witness within the field of activity have been variously described by the rsis or holy sages such as Parasara and Vasistha. In the Visnu Purana II.XIII. verse LIXX beginning aham tvancha we find: O king of the Earth we are all derived of the 24 elelments by which embodied being en masse take the bodily shape corresponding to their attraction to the three gunas or modes of material nature. In verse LXX beginning karma vasya guna we find: Verily O king the three gunas of sattva or goodness, rajas or passion and tamas or ignorance are dependent solely upon karma or reactions to one’s own actions which are all the consequence of avidya or the absence of knowledge which is part of all creatures at birth. Yet in verse LXXI beginning atma suddho we find revealed: That the immortal soul is purely spiritual, imperishable, sublime, devoid of material qualities and distinctly different from prakriti or the material substratum pervading all physical existence.

Similarly the Visnu Purana II.XIII.IXC beginning pindah prithag meaning: The physical body characterised by face, head, hands and body is different from the embodied being then to which of these can one refer to as I or me. Again in II.XII.CII beginning kim tvam etat chirah meaning: Art thou thy head, or thy chest, or thy stomach or thy foot and the like O king or are thou thine? And in II:XII.CIII beginning samast avayavebhyam meaning: Distinct art thou O king from all thy bodily parts and being clever determine who is the I. Both these examples postulate that matter the physical body and the spirit soul are distinctly different from each other. Vasudeva meaning the Supreme Lord Krishna is eulogised in innumerable Vedic scriptures In the Visnu Sahasra verse CXXXVII beginning indiyani mano meaning: The senses, the manas, buddhi, ego, health, strength and spirit are all ensouled by Vasudeva, both the ksetra and ksetrajna.

Distinctly by various mantras of the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda the distinctions between the bodily nature and the spiritual soul nature are sublimely sung. An example is found in the Tattiriya Upanisad II.I.II beginning tasmad eva etasmadatmana akasah sambhutah meaning: From the atma or eternal soul verily akasa or space has manifested , from space ether has manifested, from ether has come air, from air has come fire, from fire has come water, from water has come earth, from earth has come plants, from plants has come food, from food comes all embodied species headed by the human species. Thus the nature of the physical body has been stated. As well the subtle principle of pranas or life airs and the even subtler principle of manas or the mind and intellect have been stated in conclusion. More than the principle of the manas is the supra-subtle principle of the vijnana-maya or the conscious soul and the source of all of the above is the Supreme Lord in His localised form as paramatma the Supreme Soul within all sentient beings and even more supra-subtle than even this is His transcendental body as the composite form of all atmas in all living entities known as ananda- maya as given in the Tattiriya Upanisad II.V.II beginning: tasyaisha eva sharira atma which is the witness and monitor of living entities.

Categorically as well the distinct characteristics by which the ksetra and ksetrajna exist and their manifestation by the brahman or spiritual substratum pervading all existence is revealed in many places in the Rig Veda and the Atharva Veda.

Also the Vedanta Sutra verses reveal in its sublimely concise aphorisms the nature of the brahman and its relationship with the Supreme Lord. It is also called the Sariraka Sutras because of its conclusive authoritative judgement on these esoteric topics. For example in Vedanta Sutra II.III.I beginning no viyadasruteh meaning: The akasha or space is eternal because there is no Vedic evidence contrary to this and thus all decisions regarding the nature of the ksetra are formulated also in this way. Another example is seen in II.III.XVIII beginning utcrantigatyagatinam meaning: The jiva or embodied soul is infinitesimal because the Vedic scriptures state that it goes out of an old body and returns to a new body. The atma or eternal soul is superlatively conscious and such a reality formulates decisions regarding the ksetrajna. But in verse II.III.XXXX beginning kritaprayatnapekshastu vihita pratisiddha meaning: The Supreme Lord impels all jivas to act in accordance with the nature and tendency of their own self enacted previous actions and effects. Everything is under the complete control and total dominion of the Supreme Lord but He does not interfere with the freewill of the jiva although He is certainly the supreme soul of living entities. So the evidence of the ksetra and ksetrajna have been copiously expounded in various Vedic scriptures in numerous ways but now Lord Krishna will describe the same in a lucid and concise manner.

Lord Krishna is declaring that which is most worthy to be known is that which is most worthy to strive for and be gained and that is realisation of the atma or immortal soul. This realisation is attained by imbibing the 20 attributes heretofore mentioned previously. Here the word amritam meaning nectar denotes the nectar of immortality and refers directly the immortal soul exempt from the pangs of birth, decrepitude and death. Anadi means that which has no beginning for as the atma has no birth it has no ending and is eternal. The Katha Upanisad I.II.XVIII beginning najayate mriyate va vipascit means that the atma is without birth and death. The compound mat- param clarifies that the atma is both a part of the Supreme Lord who is present within as paramatma the Supreme Soul and always subordinate to Him. The Svetasvatara Upanisad VI.IX beginning sakaranam karana dhipa dhipo means: The Supreme Lord is the cause of all causes and the lord of the lord of the senses for Him there is no Lord or progenitor. Further in the same chapter VI.XVI beginning pradhana ksetrajna patir gunesah meaning: The Supreme Lord who is endowed with all auspicious qualities is the lord of the field of activities, the knower of the field of activities.

The brahman or spiritual substratum pervading all existence is great because the atma which is a separate entity from the physical body is part of it. Brahman is derived from the root word brh which means becoming great. So it is included as part of ksetra-jna. The brahman is infinite and the atma is infinite as well. The Svetasvatara Upanisad V.IX states sachan anthyaya kalpate meaning: The atma is infinite. The atma’s seemingly limitation in a physical body is due to karma or reactions from past actions; but once a jiva or embodied being achieves moksa or liberation then the actual infinite and limitless nature of the atma is percieved. The brahman is neither sat existence or asat non-existence because it never undergoes any modifications or transformations due to its being beyond the influence of cause and effect. The term brahman can also be used to refer to the atma as will be seen later in chapter 14, verse 26 and chapter 18 verse 54. When the atma assumes names and forms sat becomes applicable and when the atma is bereft of names and forms it is asat. Thus it is factually beyond both. This is also revealed in the Tattiriya Upanisad II.VII.IX and the Rig Veda VIII.VII.XVII which states: All was asat in the beginning and from it sat arose. So everything was first unmanifest and then was made manifest into names and forms through successive transformations of cause and effect and such modifications surrounding the atma are due to its karma of having to accept embodiment brought on by avidya or ignorance and is not inherent in the actual nature of the atma itself. Thus the nature of the atma is undefinable by any and all conceptions of sat and asat.

When the Vedic scriptures refer to asat as being in the beginning they are alluding to the unmanifest casual state before existence is activated and commences. In this state both cit conscious spirit as the ksetra-jna and acit inert matter as the ksetra are both present but in a dormant state and could be designated as asat. But the brahman and the atma being eternal and part of the ksetra-jna are transcendent to both sat and asat except by the accountability and allotment of karma to the jiva due to reactions from past activities.

Lord Krishna begins this verse with sarvatah pani-padam tat meaning the Supreme Lords has hands and feet everywhere. This denotes that by His potency the Supreme Lord is capable of doing everywhere what all hands and feet do in the embodied state. Similarly He speaks sarvatah srutimal loke meaning He hears everything in all directions internally and externally. This denotes that He is capable of performing the functions of the senses such as hearing and seeing without the need of any physical sense organ. The Supreme Lord known as Parabrahman although possessing not hands and feet is able to perform the activities of hands and feet. The Svetasvatara Upanisad III.IXX beginning apani pado jivana grihita meaning: Footless and handless He moves and grasps; eyeless and earless He sees and hears. That the atma or immortal soul of every sentient being even situated as an infinitesimal particle of Parabrahman also has the capacity of performing functions without organs as well. This is confirmed in the Mundaka Upanisad III.I.VIII beginning tatha vidva punya-pape vidhuya niranjana param samyam upaiti means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman. So in conclusion the ksetra-jna abides throughout all creation encompassing everything. This means that the atma pervades all things in creation without exception for the atma has no limitations of time and space. The atma is qualitatively equated to Parabrahman but quantitatively it is minuscule similar to a ray of light from the sun.

The words sarvendriya-gunabhasam means that the source of the brahman or spiritual substratum pervading all existence known as Parabrahma or the Supreme Being who is capable of illuminating all the senses with consciousness along with their faculties such as sight, sound, smell, taste and touch, etc. But devoid of all material qualities Parabrahma is capable to perform all the activities of the senses without the need of physical sense organs. The same holds true for the atma or immortal soul which is capable of experiencing the activities of the senses without sense faculties and which by its own virtue has the capacity of omniscience like Parabrahma. The word asaktam means indifferent or unattached to the material and yet is sarva-bhrt ca or capable of assuming all physical bodies and is the maintainer of all physical bodies. The Chandogya Upanisad VII.XXV beginning sa eva dhastat meaning the Supreme Lord is everywhere in all directions. The Supreme Lord is nirgunam meaning transcendental to the three modes of material nature pervading material existence which are goodness, passion and ignorance and yet the Supreme Lord is the ultimate experiencer of these three modes.

The word bahih means outside, this refers to the atma or immortal soul which still exists even when it departs a physical body at death and abandons the subtle body along with the five elements of earth, water, fire, air and ether although it is present within them as well. As confirmed in the Chandogya Upanisad VI.VII.VII beginning sa ya esho animaitad means: The source of the brahman or spiritual substratum pervading all existence is Parabrahma the Supreme Lord Krishna who is eternally existing in everything by His transcendental potency. By nature it is acaram or stationary and unmoving but it is caram or moving in its embodied state. Due to being supra-subtle without material, mundane qualities it is avijneyam or incomprehensible. The atma or immortal soul possesses all powers and knowledge although it occupies and inhabits a bodily form. Because it is subatomic it can not be perceived by technological methods and remains a mystery. Therefore it is extremely difficult for worldly people of logic and reason to understand it being separate and distinct from the physical body. The words durastham cantike ca tat means that the atma although present within their own bodies is very far away from those who are arrogant, ostentatious, irreverent, etc. who do not possesses the 20 virtues of righteousness given in verses 8 to 12 such as humility, reverence and nonviolence. But contrarily it is extremely near to those dear ones who possess the 20 virtues. This is because these 20 virtues facilitate a living entities ability to perceive internally and realize the atma.

By the Supreme Lord Krishna who is known as Parabrahma intrinsic potency as the source of the brahman or spiritual substratum pervading all existence it is devoid of all divisions abiding everywhere within all creatures, demigods, humans etc. But to the spiritually unaware there appears to be divisions and differences due to variegation of forms. What Lord Krishna has stated in verse two of this chapter that those who are knowledgeable of the ksetra-jna are spiritually enlightened about the atma or immortal soul existing equally within all living entities distinctly separate from the physical body although resideing within the etheric heart of all sentient beings. When textural quotes are read as I am a demigod, I am a man, etc. it is only referring to the body, the physical form shrouding the atma due to karma the resultant reactions from past life activities. To comprehend the atma as a distinct, separate immortal entity can be discerned by reflection and contemplation inasmuch as the atma provides the support for the aggregate combination of the five fundamental elements of earth, water, fire, air and ether which in varying degrees make up the physical body. So Parabrahma is known as bhuta-bhartr the maintainer of all beings as distinguished from the maintained. Since Parabrahma exists after the time of universal destruction He is known as grasisnu the annihilator of the material elements as distinguished from the annihilated. Because Parabrahma is the causer of transformations He is known as prabha-visnu the creator of universal manifestation as distinguished from the created. Inasmuch as no such properties are ever present in a dead body it can be correctly concluded that mere matter possessed ksetra or field of activity is never capable of being the maintainer, the annihilator or the creator whereas the ksetra-jna is capable.

Lights are those found in the sun, the stars, fire, gems, etc. The light of these lights denotes that which illuminates all these or that by which they are perceived denoting the light of consciousness by which all luminaries such as the sun and the stars are seen to shine. As for human made lights such as lamps, torches and the rest, they only dispel the darkness intervening between the sense of sight and its object and their illuminating power is limited to the sense perception of sight. But there is no limitation with the light and sight of the atma once it has been realised. The words tamasah param means beyond darkness referring to the darkness of tamas or ignorance designating the subtle but limited conditions of prakriti or the material substratum pervading physical existence; but the atma or immortal soul being eternal is transcendental to any conditions or limitations. The words jnanam jneyam means knowledge worthy of being known comprehensible by the intellect and characterised by consciousness. The words jnana gamyam means wisdom accessible through knowledge or that wisdom gained from embodying and living the 20 virtues given in verses 8 through 12 beginning with amanitvam or reverence. These exalted virtues which constitute spiritual knowledge are the means to achieve the wisdom of the atma. As the atma is situated within the heart of all sentient beings, the Supreme Lord Krishna known as Parabrahma is hrdi sarvasy dhisthitam situated in the heart of all sentient beings.

Previously a concise description of what is to be known as constituting the ksetra or field of activity has been given by Lord Krishna beginning in verse six with maha-bhutani meaning the five fundamental elements of material nature and in verses 8 through 12 beginning with amanivitam or reverence the 20 excellent are enumerated as the means for acquiring the knowledge of atma-tattva or soul realisation up to perception of the eternal spiritual reality, knowing the Supreme Lord reside within the etheric heart of all living beings. Here Lord Krishna states mad bhakta meaning His devotees are knowledgeable of the reality regarding the ksetra, knowledgeable of the means by which to realise the atma or immortal soul which is of the nature of ksetra-jna or knower of the sphere of activity and distinctly different from the ksetra. Only His devotees are those situated in such knowledge and mad bhavayopapadyate meaning qualified to attain exclusive loving devotion to Him which is everlasting and eternal and which is different from samsara or the perpetual cycle of birth and death. Next Lord Krishna will explain the beginingless state of the two distinct natural verities of matter and soul conjoined together and the different functions each is engendered to perform as well as how these two verities came to be situated in this condition.

Here Lord Krishna explains that from the beginning of time purusa or the immortal soul and prakriti the material substratum pervading physical existence have been existing united together. The word vikarams means modifications and transformations this denotes non-spiritual material attributes and passions. The word gunas or three modes of material nature being sattva or goodness with its virtues, rajas or passion with its desires and tamas or nescience with its ignorance are all by products of prakriti. Virtuous qualities such as reverence and humility are situated in sattva and effectuate moksa or liberation from material existence. The qualities of passion with their desires and attachments are situated in rajas and effectuates bondage to material existence. The qualities of ignorance with sense gratification as the goal of existence is situated in tamas and effectuates degeneration into less evolved species next life. Purusa uniting with prakriti has been perpetuating since the beginning of time and expresses itself as a ksetra or field of activity which is a physical body. The jiva or embodied being influenced by the modifications of rajas and tamas in the form of desire and attachment, attraction and aversion, shrouds the atma or immortal soul and keeps it in bondage. Contrarily the jiva being influenced by the modifications of sattva in the form of the 20 super excellent attributes of spiritual endowment given in verses 8 to 12 headed by reverence and humility constitutes the cause of the atma attaining moksa.

The word karya meaning effect refers to the physical body. The word karana means the instrument of action denoting the senses of perception, the organs of action and the mind. In the activation of both karya and karana to function the atma or immortal soul alone is the cause. This confirms that all manifest activity by which the jiva or embodied being experiences existence is dependent upon prakriti or the material substratum pervading physical existence which is predicated by the impulses of the atma. The atma merely performs its natural function as monitor and director of the jiva in all respects. Affirmation of this is given in the following Vedic aphorism found in the Vedanta Sutra II:III.XXXX beginning krita prayatna apekesah meaning the Supreme Lord induces the atma to act according to the effects experienced by the jiva so that there is no contradiction in the prohibitions and injunctions of the Vedic scriptures. The function of the atma is to witness the karma or reactions to one’s actions and govern the jiva effects of karma as they evolve and grow. The atma being embodied is the sole cause for a jiva to experience joy and grief through the medium of matter. Thus the difference in function in regard to both the atma and the physical body has been briefly elaborated seperately and in conjunction.

The process by which the inherently pure and spiritual atma which is most blessed comes to experience pleasures and pain derived from contact with products of matter is through the three gunas being modes of goodness, passion and ignorance which are effects of prakriti and figuratively symbolise all derivatives of matter as all matter is within the purvey of the three gunas. Here in this verse the word purusa is referring to His expansion as the atma within the heart of all living entities which by its own intrinsic nature is liberated and blissful but by the influence of karma and prakriti is entangled in the material existence undergoing experiences of enjoyment and suffering based on this relationship which manifest according to the dicitates and constraints of the adventitiously and contrary circumstances of past actions from which arise effects known as karma. The word bhoktrtve meaning the experience of happiness and distress confirms this.

The atma or immortal soul is compelled to accept unlimited varieties of physical bodies from all levels of creation. Sometimes as a demigod, sometimes as a human, sometimes as an animal etc. These forms are neutrally awarded according to the gunas or three modes of goodness, passion and ignorance which adhere in strict accordance to the karma or reactions from past actions in proportion to the degree of attachment and cravings one is predisposed to pursue in order to procure pleasure and enjoy sense gratification. Taking birth one launches into activities pursuing good and evil in order to satisfy and gratify ones desires and propensities. Hence is order to exhaust the karma one is incessantly creating by innumerable actions one is born into wombs of good and evil perpetually in material existence. That is why it is stated that attachment to the gunas is the cause of birth in good and evil wombs. Born one performs actions and from the reactions one is forced to take birth again and again without cessation. This circumvolution never ends until by the aggregation of sukriti or pious activities one seemingly by chance has the auspicious opportunity to attain the association of a Vaisnava devotee of the Supreme Lord Krishna and being blessed by them alters the course of their destiny and upgrades their karma as Lord Krishna Himself confirms in chapter seven verse 19 beginning bahunam janmanam ante meaning after many births a knowledgeable living entity gets association of a mahatma or great soul.

The purusah or the manifestation of the Supreme Lord Krishna transcends both the body and the mind dwelling within all sentient beings as paramatma the Supreme Soul and is upadrasta or the impartial witness who by means of the will directs the operations pertaining to the physical body and anumanta or sanctions the activities performed by all jivas or embodied beings that lead to joy and grief in pursuing activities in material existence. Thus by virtue of ruling, supporting and guiding the jivas the purusah is the Mahesvarah the Supreme controller of the physical body, the senses and the mind of all jivas. The conjunctive particle api meaning also refers to the epithet of great lord which denotes that as far as the body is concerned it applies to paramatma as well. The phrase purusah parah means that the Supreme Being as paramatma is to be differentiated and separate due to its unlimited omnipresence within all jivas, from the atma or individual soul which is localised within each jiva. Although both are immortal and possess the omniscient propensities of infinite cognizance and divine consciousness.

The word evam means in this way refers to the manner previously described. One must intelligently comprehends the nature of the purusah or manifeatation of the Supreme Lord Krishna and prakriti the material substratum pervading physical existence and understand the three components of prakriti known as the gunas which are the modes of goodness, passion and ignorance which are inclusive of everything in material existence. They will be fully elaborated on in the next chapter. The word sarvatha means in any way or condition and refers to whatever physical body one finds themselves forced to accept whether demigod, human, demon, etc due to the dictate of karma or reactions to actions. Na sa bhuya abhijayate means never takes birth again, never coerced to enter a womb again, never forced to take a material form again. This means that at the time the physical body ceases to exist the atma or immortal soul will be realized as the eternal essence of the jiva or embodied being and moksa or liberation from material existence will be achieved promoting one to the everlasting spiritual worlds never again subject to birth and death.

Lord Krishna expounds here that some humans having become perfect in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; perceive by the lucidness of their mind the atma or immortal soul within the physical body by means of dhyanena or devotional meditation. Others who are novice in yoga develop their minds by jnana or Vedic knowledge and sankhyena or subtle discrimination between spirit and matter and applying it diligently soon perceive the atma as well. Still others who are unfit for the regiment of jnana yoga and those who are fit but prefer an easier method and those whose duty it is to set an example for the common man; they all follow the path of karma yoga or the path of actions devoted to the Supreme Lord that embody devotion and training their minds to control the senses become established in yoga and eventually perceive the atma also.

Continuing further with this theme Lord Krishna reiterates that still others who are incompetent to follow the paths of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness which lead to atma tattva or realisation of the soul. They must hear from the Vaisnavas the devotees of the Supreme Lord and follow the teachings of the sages and munis who are established in truth and righteousness. Then they can begin to traverse the path of karma yoga or devotional activities and then onto jnana yoga the perfecting of Vedic knowledge, etc. and commence actual contemplation of the atma or immortal soul. Also those who cannot even do that but are able to have faith in what they learn from superiors, they get purged of their sins and absolved can gradually embark upon the path of karma yoga and thus eventually surpass samsara the perpetual cycle of birth and death. The word api denotes the levels of competency that different gradations of human beings posess.

Next in order to discriminately comprehend the exact position of the atma residing within the jiva or embodied being perpetually within material existence it is emphasised that whatever comes into existence either movable or immovable is the product of the union of the sentient and the insentient known as chit and achit.

Lord Krishna states yavat kincit whatsoever meaning anything mobile or immobile regardless of how grandiose or infinitesimal that is existing in any dimension of creation is the mutual combination of matter and spirit. It is always a compound existence with interdependence upon each other and never independence from each other.

Lord Krishna confirms with the words pasyati meaning perceives or discriminates that one who realises that paramatma or the Supreme Soul existing equally within all jivas or embodied beings is the ksetrajna or knower of the sphere of activity and that it is distinctly distinguished from prakriti the material substratum pervading physical existence which manifests as unlimited forms such as demigod, human, animal, etc. In other words recognising the Supreme Lord as the same omnipresent eternal consciousness localised within each and every living entity and realising that it is singular. Also distinguishing the fact that while all physical bodies decay and perish; the atma or individual immortal soul does not ever decay or perish because it has an eternal, transcendental nature. This is confirmed in the Vishnu Purana: VI.VII.LVIII beginning pradhanadi viseshantam meaning: the undecaying within the decaying. One who correctly comprehends the atma in this manner properly perceives reality. But one who thinks that the atma is subject to birth and death and that it is modifiable and variable like the forms of living entities which are always changing; then such a person will always remained confined in samsara or the perpetual cycle of birth and death in material existence.

The Supreme Lord Krishna is known as isvara is residing saman equally sarvatra within all beings. This includes demigods, humans, animals, etc. The word pasyati here meaning perceives denotes that the atma or immortal soul is recognised wherever it may abide. By thus comprehending the actual nature of the atma one never degrades themselves and na hinasti never causes harm to oneself. Contrarily if one insists on identifying the atma in the same way as the physical body in the differentiating light of unlimited bodily forms one injures and degrades their eternal self. This understanding saves one from acquiring karma or reactions to actions which is the main cause of confinement to samsara or the perpetual cycle of birth and death. By gaining this basic realisation one achieves the goal of atma- tattva or soul realisation and then becomes eligible for param gatim the supreme destination and highest attainment.

Lord Krishna reveals that one who truly perceives understands that all actions proceed from the agency of prakriti or the material substratum that pervades physical existence. One perceives that for creating effects and instruments insentient prakriti is the cause. One perceives that the atma or immortal soul although sentient is not the doer. One perceives that tamas or ignorance in the shape of karma or reactions to actions is the reason for forced confinement in the material existence, the terms and conditions of the confinement and the experiences of pleasure and pain in correlation with the duration of the confinement. One who comprehends all these truly perceives reality.

Lord Krishna is stating that one must realizes that all the diversity of forms throughout creation is manifested by the medium of prakriti or the material substratum pervading physical existence which gives rise to unlimited bodies and their correlating senses. All jivas or embodied beings whether demigods, humans or animals are constituted of the dual natures of purusa the supreme spirit and prakriti. The compound word eka-stham meaning situated in one refers to the singularity of prakriti which the ksetra or sphere of activity exists within. The word vistaram meaning expansion refers to the variegated myriads of differentiated existences in successive form manifestations such as children, grandchildren, great grandchildren all uniquely emanating from the same principle of prakriti. Whosoever understands that all external appearing differences have their origin in prakriti and not in purusa or the supreme spirit nor paramatma the supreme soul; such a person attains the realization of the brahman or spiritual substratum pervading all existence.

So now the eternal, omniscient and all pervading nature of paramatma or the Supreme Soul is being revealed by Lord Krishna as being totally distinct from the physical body of the jiva or embodied being. Although residing within the exhaustible physical body which is perishable, paramatma is inexhaustible and imperishable due to it being anaditivat of eternality. It is infinite in time and infinite beyond time. It is nirgunatvat or possessing no material qualities or attributes and neither performs any actions nor is affected or implicated by any actions the physical body performs. Next it will be explained how the paramatma although having constant association within the physical body is not degraded by any of the bodily properties.

Lord Krishna uses the word akasam which means ether and denotes space. As space prevails everywhere and encompasses all objects, yet by its extremely subtle nature the properties of any object are not able to influence, taint or modify it. In the same way the atma or individual immortal soul being subatomic resides within the bodies of all jivas or embodied beings but the physical properties, attributes and qualities that pertain to such bodies be they demigods, human, animal, etc. are unable to influence, taint or modify it.

Another analogy is utilized by Lord Krishna in how the sun is able to solely illuminate the entire universe. In the same way does paramatma or the Supreme Soul illuminate all the atmas or immortal souls in creation and then each individual atma illuminates with consciousness the tabernacle of the physical body of every jiva or embodied being in which it inhabits in that lifetime. This consciousness exists completely throughout the physical body surrounding it as well to some degree and definitively thinks that the physical body is its ksetra or field of activity. It should be understood that just as the sun in its capacity of illumination differs from the universe it illuminates. In the same way it should be understood that paramatma is supremely different from all individual atmas even though it illuminates them all with consciousness and in the same manner it should be understood that the localized atma is uniquely different from its ksetra of the body.

Lord Krishna concludes this chapter by revealing that those who by the vision of knowledge realise the distinction existing between the ksetra or sphere of activity which is the physical body and the ksetrajna or knower of the sphere of activity which for the omnipresent paramatma the Supreme Soul includes each and every the atma or immortal soul and in the case of the atma is the physical body. Along with those who imbibe and realise the 20 virtues given in verses 8 to 12 of this chapter beginning with amanitvam or humility, reverence which are the way and means of effecting escape from the degradation of mandated corporeal existence in samsara or the perpetual cycle of birth and death. Such persons realising their atma achieve moksam or liberation from material existence and attain param the supreme transcendence.