Bhagavad-gita Today July 2, 2018

Mon, 2018-07-02

Krishna answers the big questions -- Who are we? Why are we here? What are we supposed to do? -- more convincingly than anyone we've heard. But don't take our word for it; read His words yourself:

Bhagavad-gita As It Is, 13.5


(Purport to 13.05 continued)

As stated before, kshetra is the field of activities, and there are two kinds of kshetra-jna: the individual living entity and the supreme living entity.

As stated in the Taittiriya Upanishad (2.9), brahma puccham pratishtha. There is a manifestation of the Supreme Lord's energy known as anna-maya, dependence upon food for existence. This is a materialistic realization of the Supreme. Then, in prana-maya, after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms.

In jnana-maya, realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, called vijnana-maya, in which the living entity's mind and life symptoms are distinguished from the living entity himself. The next and supreme stage is ananda-maya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are called brahma puccham.

Out of these, the first three--anna-maya, prana-maya and jnana-maya--involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is called ananda-maya. The Vedanta-sutra also describes the Supreme by saying, ananda-mayo 'bhyasat: the Supreme Personality of Godhead is by nature full of joy. To enjoy His transcendental bliss, He expands into vijnana-maya, prana-maya, jnana-maya and anna-maya.

In the field of activities the living entity is considered to be the enjoyer, and different from him is the ananda-maya. That means that if the living entity decides to enjoy in dovetailing himself with the ananda-maya, then he becomes perfect. This is the real picture of the Supreme Lord as the supreme knower of the field, the living entity as the subordinate knower, and the nature of the field of activities. One has to search for this truth in the Vedanta-sutra, or Brahma-sutra.

It is mentioned here that the codes of the Brahma-sutra are very nicely arranged according to cause and effect. Some of the sutras, or aphorisms, are na viyad asruteh (2.3.2), natma sruteh (2.3.18), and parat tu tac-chruteh (2.3.40). The first aphorism indicates the field of activities, the second indicates the living entity, and the third indicates the Supreme Lord, the summum bonum among all the manifestations of various entities.

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