WISDOM TO ATTAIN SELF REALIZATION

Wisdom is not intellect, worldly knowledge or dry knowledge acquired from Holy Scriptures; this is self realization by complete surrender by devotion to Lord Krishna.
It is an opening to self realization. This comes as blessings of Lord Krishna through enlightened one who acts as harbinger. Lord Krishna is the sole source of every part of universe including material actions and reactions.

Lord Krishna Himself clarifies in Shrimad Bhagwad Geeta:


Aham sarvasva parbhavo mattah sarvam parvartate I

Iti mattva bhajante mam budha bhavsamanvittah II (10.8)


I am the ultimate source of all creation and every thing in the world moves because of me; knowing thus, the wise, constantly worship me.

Lord Krishna is the creator of all existence. From the lotus emanating from the Lord, the creator of universe Brahma emanated. From him this entire universe has taken shape. All Gods, Demigods are born of Lord Krishna.

This is not a material process of creation. Lord Krishna can create lots of universe from a part of himself
Athva bahunaetein
kim gyaten tuaarjun I
Vishtabhayamahamidam
kritsanekaanshen sithito jagat II (10.42)

What else is required to be known by you? I hold this universe only in one part of myself!
Whatever happens in this universe, it is all because of inscrutable power of Lord
Knowing this the wise person constantly worships almighty Lord Krishna, with unflinching devotion.
Lord Krishna is the basic source of all life and death.
The material nature consisting of basic elements, when torched by the ‘life’ aspect of Lord’s eternal nature, becomes active.

The a piece of Lord’s play.

One has to repeatedly think of Lord to understand the fact of his greatness.

In general parlance of greatness, the people think wealth and its accumulation as great thing. But it is not so. See the history of human race form material point of view.

Very hefty kings attempting to conquer world and universe are no more. The wealth left by them has changed so many hands by this time that it has lost its identity of belonging to real owner; since then so many generations have passed and the original owner has lost his relevancy to it.

But Lord has ever remained in universe as only one. His divine incarnation might have dictated different forms. The Sun, Moon, Stars, Earth, Water, Air all these elements have been flowing in a natural manner as per divine contours set by a divine power. Devotee sees the presence of Lord Krishna in Sun, Moon and every particle of dust alike.

This is fact but we fail to percept him in every particle because of ego of our identification with body mind orgasm.

But the men constantly pondering over the Lord’ Opulence attain that wisdom to realize.

Matchitta madgatprarhah bodhyant parasparam I

Kathyanatashch mam nitayam tushayanti ch ramanti ch II (10.9)

With their mind fixed in me, and their lives surrendered to me, they enlighten each other about my grandeur. Always speaking of me, my devotees remain ever satisfied and take pleasure in me.

Lord Krishna has very kindly and lovingly, described the conditions of his devotees in Shrimad Bhagwad Geeta.

Mind fixed in the Lord, life element surrendered to him, devotees when sitting together, talk about the glories of Lord. They narrate the acts and pastime of lord. Their every act is related to Lord. While discussing the ways of Lord, these devotees even listen to each other only what leads to Lord and not the material nature. Material nature, too, for them, is expression of lord Krishna. Their thought is always attached to the glories of Lord Krishna. They don’t require any thing else. To them, the worldly transient possessions appear to be a hurdle in path of devotion. They are always brimming with their love for Lord Krishna as being their own self and self of all.

These devotees spend their entire life in the service of Lord in the form of all beings.

They devote themselves to Lord through selfless service to all beings.
It makes them satisfied and happy

Life factor in all beings is one and this vital factor in all beings is the reflection of Lord Kr5ishan.

Lord Krishna says in Geeta

Bhutanamasmi chetna (10.22)

So service of all beings is actual service of Lord Krishna,

Lord has assured such kind of persons with blessings of devotion to him by which they attain wisdom to know Him.


Tesham satatyuktanam bhajtam pritipurvakam I

Dadami budhiyoga tam yen mamupyanti te II (10.10)


Those continuously meditating, worshipping me with love, I confer such persons with yoga of wisdom through which they reach me.

Lord Krishna has assured his devotees here with blessings of devotion to him. That who continuously worships the Lord with deepest love and quest for him, Lord Krishna blesses such embodied soul with wisdom to understand the real purpose of life.

Real purpose of human life is salvation, liberation.

The series of incarnations soul impelled to take through karmic determination have a tendency to be become endless. In innumerable lives an individual soul comes in contact with countless incarnated souls and had all kind of karmic dealings of give and take. With them, he is entangled in a web consisting of reactions of debts to pay and dues to recover.

According to karmic law, he can avoid neither debts nor dues, since both are outcome of reactions inspired by desire for fruits of those actions which were natural. It keeps incarnating in order to pay its debts or recover its dues, though it has means to clear dues but it is unable to do so, because it tries this through more desires. It further binds the soul. Lord has assured his worshipper to bless him with intellect to understand this problem and avoid further incarnations through devotion to Lord.

Devotion enlightens a soul about its real stature and paves way to home coming. God realization through devotion is firm way to liberation. Lord blesses with this devotion only to chosen one. As gold smelt by fire gives up its dross and gets back its real state, so mind by systematic devotion to Lord Krishna winnows off its desire for materialism and attains Lord Krishna, the self of all.

Pretension of being devoted is nothing but fraud. Devotion is complete surrender
Among devotees there is no difference of caste and creed.

Narad says in his text on devotion:

Na ch teshu jatee roop kul kriyaadi bhedah
(Narad Bhati Sutra 60)

Devotion is the asset of entire human race, all beings who are individual self souls.

Lord is very kind to his devotees. He not only takes care of their material needs but he establishes wisdom of self in them, whereby they attain his servitude.


Teshamevaanukamparthamahamagyamajam tamah I

Nashiyamiatambhavastho gyandeepen bhaswatah II (10.11)


In order to shower my grace upon them, I seated in their hearts, dispel the darkness resulting from ignorance, by shining light of wisdom.

It has been repeatedly emphasized that the ‘consciousness’ which is illuminating the mind, senses, intellect and body is nothing but shining reflection of “Supreme Consciousness’.

It does not die with the body. But because of its attachment with actions and their expected fruits, it has identified itself with embodiment. Those who devotedly meditate Lord Krishna, though worldly illiterate, uneducated, unqualified, Lord himself bestows them with the wisdom by which they realize their self as glimpse of Lord Krishna and dispel all their doubts.

The condition of devotion with deep faith is pre- requisite for His grace as stated in the preceding and this verse.

Lord says that to bless those devoted to him, he dispels darkness by illuminating the lamp of wisdom, while sitting in their hearts.

Ignorance is born out of attachment and desires which are reproductive. A chain born out of one desire has no end.
The desire, if connected with Lord, becomes source of immense wisdom, whereas devotion to world and material nature are binding in unending cycle of birth and death.

Desire is two folded, one looks for materialism and other looks for devotion to Lord.

One is liberating and other is binding.

Devotee has to do nothing. It has to divert his mind to Lord instead of materialism and world:





Tyaktva karamfalasangam nitytripto nirashryah I

Karmarhyabhiparvritoapi neiv kinchit karoti sah II (4.20)

He, who has completely given up attachment to actions and their fruit, no longer depends upon the world and is ever satisfied, and even if fully engaged in action, does nothing at all.

The person who has totally shunned all his attachment to actions, their fruit is not to depend upon world.
World has been created by the unique and divine nature of lord.
Spirits or individual souls having identified themselves with embodiments have been committing this grave sin of attachment which causes their transmigration.
When self soul has detached itself from actions and their fruits, he actually has detached itself from the world.
It is wrong notion that one has to wear a particular robe to appear to be a renouncer. While doing one’s assigned duties, one can still be a renouncer when the self soul gives up attachment.
One is free all the time.
One can have relation with only self and be happy. Leaving everything to Lord is the best way to be away the world.
This person is always attached to self and doing all actions, actually, does nothing.
It is only ‘ego’ which makes one feel that ‘I am the doer’ whereas all acts are being done through the modes of neither nature which are nor perceptible but one can feel them.


Nirasheeryatchitatma tyakatsarvparigrahah I

Shariram kevalam karam kurvannapnotikilvisham II (4.21)


A self soul having renounced all craving and having subdued his mind and body, giving all objects of enjoyments, but only performs sheer bodily action incurs no sin.

Greatest sin is attachment. It is sin because it binds the self soul in cycle of transmigration. Pure and eternal self is put to bondage by way of its own fault of identification with nature.


Sattavam rajastam iti gurhah parkriti sambhavah I
Nibadhnanti mahabao dehe dehinamavayayam II (Geeta 14.5)


Oh Mighty armed! Sattava, Rajas and Tamas- these three qualities of nature tie down the IMPERISHABLE soul to the BODY.
Every human made religions admit that soul is imperishable. This imperishable has identified itself with perishable and has un-necessary caused bondage.
Modification is fictitious and is going to destroy.
It is self soul’s own ploy, own fault, own misdeed, own misadventure, roping it in bondage. With self realization dawning upon self soul one is ever free.
The moment one drops all desires and lust and one is free.
It is possible by practice.
Even if one fails in his endeavor at initial stage, but one has not to be self discouraged. One is one’s own friend and as well one’s own enemy. One has to lift one self by one’s own efforts and should not degrade one self.
One’s own self is friend of the soul by whom lower self consisting of mind, senses and body has been conquered, other wise it is one’s own enemy as it is pushing itself in deep well of transmigration.
The self soul who has subdued its mind, body and senses and given up all enjoyments and is free from craving, but appearing to take all bodily actions verily does not incurs sin. Self soul is sinless and so we are, that is I am.


Yadidrchhalabhsantushto dvandvatito vimatsarah I

Samah sidhavsidho ch kritvaapi na nibadhyate II (4,22)


The Karamyogi, who is content with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.

The yogi, who acts without attachment, is satisfied with whatever he gets without any desire and efforts. He who is free from envoy, jealousy and has transcended all opposites like loss and gain, pain and pleasure, joy and grief, hot and cold, friend and foe, desire and detachment , same in success and failure, though doing acts, is not bound by actions.


Gatsangasya muktasya gyan avasithatchetsah I

Yagyacharatah karam samagram pravaliyate II (4.23)


With all out detachment to actions, thus free from attachment with mind, senses and body, well established in knowledge of self and who works only for the sake of sacrifice, all his actions become fruitless.


Now the attachment to actions and their fruits being completely vanished, self soul being free from all opposite effects like heat and cold, pleasure and pain, so many likes and dislikes, emanating from attachment with mind, intellect, senses and body, that self soul is well established in knowledge of ‘self’ even appearing to be doing all acts for the sake of sacrifice, does not actually acts and his all acts become fruitless just like burnt up seeds which cannot sprout.

This soul has attained a supreme ‘awareness’ that I am consciousness, living entity and not this body.
“Sat-Chit-Ananda”, pure consciousness, the infinite reality

Not the doer, which is nature and he is onlooker witness, attains self realization. Even while performing duties coming naturally, this self soul as a waked dreamer or sleeper blissfully and effortlessly abides in the awareness of the self.


Barahmaarparham baraham havirbarahamagno barahamarha hutam I

Barahamev tein gantavyam barhamkaramsamadhina II (4.24)


In practice to see Braham (Supreme Self) every where as a form of sacrifice, Braham is the spoon (wooden ladle with which oblation is poured in fire) etc; Braham again is the oblation; Braham is the fire, sacrificer is Braham; Braham constitutes the act of pouring oblation into the fire; Braham is the goal to be reached by him who is absorbed in Braham.

The self soul has attached itself with cause and effects of nature.

Supreme soul is not knowledgeable like any transitory object.

It is not perceptible with eyes like a green leave or taste able with tongue or hearable with ear nor it can be caught by hands, it can’t be reached by foot or any vehicle but it can be felt within one self
These are unreal things and are constantly under the scanner of death over looming on all beings.
Herein lies the wisdom of the wise, and cleverness of the intelligent, that in this very birth they attain ‘self’, the real and immortal, by means of something that is unreal and mortal
in view of this verse self is the sacrifice, self is oblation, self is spoon to put oblation in fire, self is fire, self is sacrificer, self is the act of oblation, the self is the goal of sacrifice.
To clearly understand it, by taking one’s stand on pure knowledge, one regards and honors all beings as different modification of ‘one supreme self’, and one thus has same attitude towards a pariah as well as learned, a spark of fire and as well as Sun , ruffian as well as a kind man,
Ideas of rivalry, jealousy, pity and egoism quickly departs from the person, always thinking of all pervading supreme self alone, all around the universe and beyond it.
To such self soul every thing is self as it sees only self in all and every where.
In that condition of spiritual consciousness, the contributor, the contribution, the consumption, performer, performance and the ultimate goal, all become one in absolute consciousness.


Daivamapre yagyam yoginah paryupaste I

Barahmagnavapre yagyam yagyenoupjuhavati II (4.25)

Some yogis perfectly worship Supreme Braham by sacrificing every thing to him without any attachment and some others offer sacrifices in fire of Supreme Braham.

Doing every thing, taking it of the Braham, by the Braham, for the Braham without any attachment is done by yogis.
Sacrificing every thing to Braham, without any attachment, amounts to establishing union with all pervading supreme self, Supreme Consciousness.



Kshotradinindriyarhianye sanyamagnishu juvahati I

Shabadinvishyananye indriyanishu juvahati II (4.26)



Others offer as sacrifice their senses of hearing etc. into the fire off ‘self discipline’. Other yogis offer sound and other objects of perception into the fire of senses.


The yogis of certain nature control their respective senses and refrain from indulgence with sense objects even if coming across them. They practice self control over the senses and devoting one self to Lord. This pertains to young practitioner living under the guidance of enlightened person.
The other who are in family life order, do indulgence of their senses with sense objects but for limited purpose of procreation, sustenance of life and not for lust. They act with control senses. A person living in family sacrifices his general tendency towards sense gratification for higher transcendental uplift.



Sarvarhiindriykarmarhi prarhkarmarhi chapre I

Atamsanyamyogagno juvahati gyandipite II (4.27)



Others sacrifice all the functions of senses and life breath into yoga in the shape of self control of mind.


The other yogis practice self control of senses and perform control of breathing by way of Pranayam thereby cleansing their mind of desires, controlling and forbidding it from going towards out worldly sphere. It helps concentration on self alone.

Mind is the root cause of this world which self has created by attachment with nature by way of its three qualities.
By self control of mind and senses, they attain knowledge of self by experiencing it within their heart.

The self is always within this embodiment but human beings are not experiencing it, why?

One desires to be happy but one is not happy because one has mind full of desires and expectations. One works for freedom but freedom is elusive. Freedom and happiness are what one wants but in over whelming desires for those elements they slip away. Happiness is being sought from satisfaction of senses. These senses are never satisfied. Freedom and happiness co exist. It is freedom from desire, lust and anger.

One can see the foolishness of desires.

Mind wants what is not there, as dissatisfaction is its nature.
Self is desire less but its identification with mind has caused happiness looking a distant dream.
Self is all happy and is witnessing what is happening. Body has to undergo happiness and sufferings.

Even great sages have met with grief but their self never suffered. Lord residing in all beings cannot suffer. If one is able to distant one self from desires, the happiness and freedom for witness ever exist as they were already there.

If now outward happiness and distress comes, it may effect a body but not the self. These yogis learn to see the witness and not the witnessed, by being desire less by control of mind and senses.
See the witnessing consciousness, without any desire, now one can see that it is full and complete. From this fullness one starts living life.
If now happiness comes, it comes out of fullness and not for fullness



Darvyayagyastapoyagya yogyagyastathaapre I

Savadhayaygyanyagyaashach yatayah sanshitvaratah II (4.28)



Some perform sacrifices with material possessions; some offer sacrifice in shape of austerities; other sacrifice through the practice of yoga; while some other striving souls, observe austere vows, perform sacrifice in the form wisdom through the study of sacred scriptures.

The Lord is explaining other sacrifices. Person with possession of material, money and properties make sacrifices in the form of charity, opening hospitals for poor and weak, establish poor houses, arrange for feeding the have nots and beggars, opening inn and rest houses for poor and travelers in religious places.
Others take vows to conduct life under certain rigid rules laid down in scriptures. Some do yoga as provided in Patanjali version.
There are others who engage themselves in study of different Vedic literatures. Having attained affluence of material property, to put it in the selfless service of beings is termed as material sacrifice.
Happily up bearing of difficulties in performing one’s allotted duties is asserted.
Doing one’s duty self-lessly and without desire and attachment to fruit of actions and remaining unaffected by the happiness and distress caused during execution of duty is sacrifice through yoga.

Still others sacrifice by resorting to the study of scriptures and devotion to lord by chanting his glories and meditation. Self study of books relating to mortal things and those emanating from material nature of Lord is not true study. It is transitory and shall remain in the mind of body when it dies; true study is self knowledge. It is acquired from religious text and practice of any religion which leads to self realization.


Apane juvahati prarham prarheapanam tathapre I

Parhaapangati rudhava pararhayamparayarhah II

Apre niyataharah pararhpararheshu juvahati I

Sarveapiete yagyavido yagyakshapitkalmashah II (4.29-30)


There are others who practice breath control, they offer inhalation into exhalation and exhalation into inhalation, thus by controlling the movement of breath, remain in trance, stopping all breathing.
Still others offer their vital force by controlling their intake of food and their breath. All these persons are well aware of the power of sacrifice and are purified of evil through it.

Lord is laying emphasis on the sacrifice. Only giving away money or other material things is not sacrifice. Important of all these is sacrifice of sense gratification. This leads to cleansing of self soul. The purpose of human body is to sacrifice conditions which have lead to identification of self soul with embodiment.
Sense gratification serves no purpose in path of self realization. But if that is done to serve Lord, then it becomes purposeful. One eats to keep one self fit to meditate, it becomes devotion. One takes bath to cleanse his body so that he should go to Lord with clean body, this too is devotion. Whatever one does in execution of allotted duty, for the happiness of Lord Krishna becomes sacrifice and devotion.

Devotion of mind to Lord is greatest sacrifice.

This control of breath and food easily leads to it. The purpose of all activates of body, senses, mind, intellect is to purification of self.

Barhamano hi partithaahamamritasyaavavysya ch I

shashwat ch dharmasya sukhasyaekantikasya ch II (14.27 )


I am the ground of imperishable Brahman, eternal nectar, immortality and of the eternal virtue and unending immutable bliss.

The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.

Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.

This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.

When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. with this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. His identification with it is nothing but fake and unreal. Body is transitory. it is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘Supreme Self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.

Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.

Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.

Treividya mam sompa putpapa yagyerishtva swargati prathayante I
Te punayam asadya serenderlokamashanti divyandivi devbhogan II

Te tam bhuktwa savraglokam vishalam kshirhe punye martyalokam vishanti I
Evam treidharmamanuparpanna gatagatam kamkama abhante II (4.20-21)

As prescribed in three Vedas, in pursuance of interested motive, drinking sap of soma plant, those who wish to access heaven, thus having been purged of sin, worshiping me in Indra form, attain heaven and enjoy celestial pleasures of Demigod in heaven.

Having enjoyed extensive heaven world, they come to the world of mortals, their stock of fruit good deeds exhausted. Thus devoted to ritual with interested motives recommended by three Vedas and seeking worldly enjoyments, they perform such rituals and attain heaven. As their stock of virtues exhaust they come to earth. Thus they continue this transmigration for limitless period.
All Vedas deal the fruits of three qualities of nature. They prescribe virtues to attain heaven
Persons with interested motives follow virtues laid down in Vedas and worship lord in the form of Indra; they attain heaven as a result of these virtues. When their stock exhausts they again come to earth.
Such persons continue to revolve in this process of going and coming to heaven and earth, not finding their ultimate goal of self realization and attaining supreme self.
Vedas lay down a process of ultimate self realization but most of the virtues described therein deal with material prosperity.
Since conditioned self soul is prone to follow method of attaining happiness through sense gratification, the parts of Vedas which deal with self realization remain untouched.
This leads self soul no where near awareness.
LordKrishna says in chapter 13 that

Idam srirum kontey! khetrum itiabhidheyate I

Etadyo veti tam prahuA khetragya it tadvidah II (13.1)


Lord Krishna says that the embodiment is termed as the field.
And he, who knows it, sages call it, the Knower.


Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his deeds.

(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)

As a farmer sows seeds in a field, irrigates it, after a proper time, the fruits are obtained in the shape of crop. Some time, the divine destroys it by feminine or over raining or flood.
Blissful jeeva in the companionship of material nature appears to act and react, desire and hate and performing other pairs like these. Though it itself is actually an onlooker, its identification and attachment with those deeds actually carried out by three qualities of nature tie down him with these deeds and their fruits.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. He is made to undergo, through identification, joy and sorrow, pain and pleasure, happiness and distress etc.

The knower of this field is he himself.
Invisible but seated in this body as consciousness

As consciousness, the Lord’s eternal particle consciousness is the illuminator of the embodiment.
Sages discerning the truth about both, differentiate both in form of eternal self and material nature.
Body which is field is actually resulting of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body, which he is not. Self soul’s identification worth body is so grave that he percepts every worldly act to have been done by him. It is like crystal clear and pure gem. It adopts the color of the any of the three modes of nature and then goes on to identify with them. it has then to undergo the fruit of attachment. This is why this body is termed as field. With the fruit exhausting the self soul leaves the body to further undergo the remaining fruits and gets another embodiment. Forgetting last body and its relations it develops another sting of identification with that new body.

Khetragyam chapi mam vidhi sarvakhetreshua bharat I

Khetraksetshur gyanam yat tat gyanam matam mama I1 (13.2)


Know myself to be khetragya in all khetras, Arjun.
And I consider this knowledge of khetra and khetragya as Wisdom.


Individual soul in all the embodiments, is the same blissful self, self/ Bahaman himself.

To understand it by a simple assumption:

Different earthen lamps are lighted by one burning candle. Light in candle and burning lamps are the same.
The entire universe is kindled with the same eternal spark of divinity. Lord eternal seated in all beings as enjoyer. He is not the doer of any act of the body. He has never done anything, nor he is doing anything nor will he do anything in future. But identification of self soul with the embodiment caused all the vicious circle.

As a pure white sapphire put before a red color reflects red color in it, so is the case of self soul identifying itself with material nature.

When do you think the self soul indulged in anger, never is the apt reply. It was due to mode of passion that one is angered when his desire is not fulfilled or his command is not followed. In that fit of rage the self soul is onlooker.

Watch it when you are in rage.

So this is the attachment and identification which binds the pure self soul to this material body and acts coming from material nature. See that witness and identify your self with that. Rest assures you that witness and not the body.

Wisdom does not create anything new.

It illuminates the already existing facts. If one is ignorant of the existing fact, the fact itself does not vanish.
Wisdom is to know the embodiment and its knower charging and sparking it.
Soul in every creature is the blissful self himself without any differentiation.

Tat khetram yachch yadrichh yadvikari yatsch yat I

Sa cha yo yatprabhawashch tatsmasen me shrunu II (13.3)


What that khetra is and what it is like and what are its evolutes, again, whence what is, and also who is that khetragya and what his glory—hear all this in nutshell, from me

Lord Krishna is going to explain as to what is nature of the field, what it is made of, what it consists of, what are its evolutes. He is also going to explain as to who the knower of this field,
This field is made of certain elements, its evolutes are manifold.


Rishibhirbahuda geetam chhandobhirvivdhaih prithakI

Barahamsutrapadeshchaev hetubhirvinishataitah II (13,4)


Truth about khetra has been expounded by the seers in manifold ways; again it has been separately stated in different chants of Vedas and also in the conclusive and reasoned texts of the Barahamsutras.

The almighty says that the nature of embodiments and its knower has been widely explained and expounded by the seers and it has been explained in Vedic chants and in Braham sutras.

Lord says that it is not only he who is propounding a new gospel to describe the formation of creatures, their embodiment but it exists in the Vedas, Braham sutras and inscription made of the experiences of the thinkers who realized the truth.


Mahabhutaniahankaro budhiavyakamev cha I

Indriyani dashekam cha panch cha indriyagochra II



Ichha duesha sukham dukham sanghateshchetna dhrti I

Etat khetram samisen savikaramudahritam II (13.5-6)

Five elements, ego, Intellect, body structure, ten organs, mind, five objects of senses,
Desire, aversion, pleasure, pain physical body consciousness, firmness are briefly explained the evolutes of the field.


The five elements, ego, the intellect he unmanifested ,ten organs, the mind and the five objects of senses.
Also desire, aversion, pleasure, pain, the physical body, consciousness, firmness:

Khetra and its evolutes are explained in brief
Lord has explained that this embodiment is a combination of five elements air, water, either, earth and fire along with ego, intellect, primordial matter, ten organs of perception and action, five objects of senses like ear for sound, skin for touch, tongue for taste, nose for smell, eyes for perception.
There are desires, aversion, pleasure and pain, a physical body, consciousness all in combine form a body structure.
It is ego combined with mind and intellect under which the self soul identifies it with body.
The consciousness with ego factor affects it to identify with body, material nature.

See what your secret is:
Before coming into existence in a particular body, the beings were not known, they are manifest during life time but they again go oblivion on their death, as such there is no reason to wail.

Lord Krishna says in verse 28 of chapter 2:

avayaktadini bhutani vayakt madhyani bharat I

avayaktnidhayanev tatra ka paridevna II (2.28)

This is real state of self soul.
A self soul, before coming into contact with material energy of Lord, does not manifest. Birth of being is dependant on the self soul identifying itself with material nature. This is under the direction of Lord that self soul comes in the contact of material nature. It is not supposed to identify itself with evolutes of material nature. An actor in drama is not supposed to identify with costume provided for playing a role.

But self soul, while acting as a performer of an act in spiritual drama enacted by the eternal will of Lord Krishna, identifies itself with the dress it was allotted to play its role.

Its identification with this modification is trouble caused by three modes of nature

THIS IDENTIFICATION IS THE CAUSE OF SIN.

Identification of the blissful soul with embodiment, the self soul presumes to be the doer of the act of body.

The difference of ego, mind, intellect and consciousness is so thin, that the blissful ‘Jeeva’ mistakes him to be the same as a prism reflecting a color appearing be of that color. It forgets its true nature and form.
It takes himself to be a body incarnate and involves himself in the endless bondage. In childhood it is child, it pretends to be young when the body is young and it presumes itself be old when rot of body starts with passage of time.
This consciousness is actually reflection of Lord’s own self. The different is to be comprehended as it is very minute. Self soul in all bodies is same. Bodies made of basic elements are same.


Mamevansho jeevloke jeevbhutah sanatanah (15.7 Geeta)

It is very easy to grasp that our real self is only consciousness which never dies but it enlightens mind, intellect, senses, body. It is illuminating this entire body. Only by presumption, it has become enjoyer where as it is not so.
With the departures of consciousness these parts are no more working.

Bhutanamasmi chetnah (10.22 Geeta)

This consciousness is the reflection of Lord himself. It can be felt in body by all of us.

aparmeyam itastuanya parkritim vidhi me param i
jeevbhutam mahabaho yayedam dharyate jagat ii (7.5 Geeta)

The spirit is the eternal nature of lord whereby this universe is created. So Bhagwad Geeta itself makes a way to self realization. One spirit is the cause of this universe. But it appears to be of different shapes, like same one moon appearing in different vessels full of water.

To some it may appear repetition but to understand the reality Lord himself has clarified the nature of self as consciousness and not transitory embodiment. In eleventh chapter Lord tells Arjun that the bodies of Drorha, Bhisham, Jaydrath, Karan and other warriors have already been destroyed by him, he has to become only an instrument to their death. Consciousness is all pervading.
It can not be differentiated.
It is same in all the beings. Formation of bodies depend upon past association with the three qualities of nature as explained in chapter 14 of this text

In this part of chapter 13 Lord has very kindly explained as to how the embodiment is field and its knower is the self soul seated in all beings. Even an ordinary human being seeing his reflection in a mirror promptly says that it is me. So is Lord telling that in all beings, knower is his perception.


Amanitavam adhambhtavam amhinsa kshantirarjavam I

Acharyopasanam shoucham sthairyam attamnigrah II

Indrathyeshu varagyayam unanahkar ev cha I

Janam mirtyu jaravyadhi dukh dosha anudarshanam II


Asaktiranbhishanga putra dar grihaadishu I

Nityam cha samchitatvam ishta anishtauppattishu II


mayi cha ananyen yogain bhaktiavayabhicharini I

vivakatdeshsevitwam artijansansidi II


adhiyatamgyanamnityatwam tatvagyandarshnam I

etatgyanamitijproktam agyanam yadtoanyatha II (7-11)



Absence of pride, freedom from hypocrisy, non- violence, forbearance, straightness of body, speech and mind, devout service of the preceptor, purity, steadfastness and self control of mind , body and senses.

Dispassion towards senses’ objects, absence of egoism, pondering over again and again on the pain and evils inherent in the birth and death, old age and disease;

Absence of attachment and the feeling of mine ness in respect of son, wife, home etc., and constant equipoise of mind both in favorable and unfavorable circumstances;

Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, finding no enjoyment in the company of crowd of people;


Fixity in self knowledge and seeing God as the object to true knowledge, all this is declared knowledge and what is other than this is called ignorance.

Lord has explained absolute wisdom. This embodiment is transitory, so one should not be proud of it. One should be donned with all humility, no pride of any possession, as all the beings are the incarnation of Lord, every one is to follow non-violence.

Tolerance is the essence of life, and simplicity is another aspect of true wisdom.
A spiritual seeker has to search for an enlightened preceptor for proper guidance to self realization and follow his instructions to attain the ultimate goal of life, cleanliness of body and mind. Outer cleanliness is not sufficient but by devotion to Lord, cleanliness of mind is paramount.

Freedom from attachment, from a material body, mind and intellect is freedom in real.

Steadfast thinking about the existence of almighty in all beings, self control of mind and senses, renunciation of sense objects, devoid of false egoism of embodiment, all are essential to attain self realization.


One has to develop a sense of observation to see that when one has to die and to take birth. All situations are full of unbearable sufferings and distress.
Again this body is prone to illness and diseases which too are most painful.
So there is no use of the embodiment being born and die again and again.
One has to realize that the consciousness has neither born nor it died but by identification it has enslaved it self.
If by detaching oneself from the actions coming naturally one can attain its true self, it is the cheapest and easiest way to liberation.
No body has taken any material thing from this world, Body is consigned to flame or grave empty handed.

One has to depart alone leaving every thing behind it.
The attachment with spouse, sons, daughters and other relations are self created. When they are coming naturally by the effect of past relations with the qualities of goodness, passion and ignorance, no one can be able to stop it.

If one gets positive result of body’s effort, one is immensely happy but when one gets negative results, he is sobbing.

But the seeker seeing nature result all this, remains detached. Whatever is coming distress or happiness, the true seeker remains unruffled.

Lord says that the seeker prefers loneliness and living in solitary and sacred places without any interest in mixing with people in large groups and most important is continuous and unbroken devotion to Lord.