| 2. And do thou
also know Me as Kshetrajna in all Kshetras, O Bharata. The knowledge of
Kshetra and Khetrajna is deemed by Me as the knowledge.Do thou also know
the Kshetrajna, described above, to be Myself, to be the Supreme Lord, not
a being of the world (samsara). The meaning is this:The Kshetrajna who is
in all Kshetras, and who is differentiated by the manifold upadhis or Kshetras,
from Brahma down to a clump of grass, is, you should understand, really
devoid of all the various upadhis (conditions) and is inaccessible to any
such word or thought as sat or asat, existent or nonexistent. As nothing
else remains to be known apart from the true nature of Kshetra, Kshetrajna
and the Isvara, that knowledge by which the two objects of knowledge, Kshetra
and Kshetrajna, are known is considered by Methe Lord, Vishnuto be the right
knowledge.The soul is subject to evil only through ignorance.(Objections):If
only one Being, namely, Isvara, exists in all Kshetras, if there exists
no being, no other enjoyer, distinct from Him, it would follow either that
the Isvara is a samara ; or that there is no samsara because there is no
samsarinnone else apart from the Isvara. Neither conclusion is acceptable
; for, then, it would follow that the scriptures which treat of bondage
and liberation and their respective causes would have no purpose to serve.
Moreover, the conclusion is opposed to all evidence, including sensuous
perception (pratyaksha). In the First place, pleasure and pain and their
causes, which together constitute the samsara, are known to us by immediate
perception. And from our perception of variety in the world may also be
inferred the existence of samsara arising from dharma and adharma. All this
would be inexplicable if the Atman and the Isvara, the Self and the Lord,
be identical. |
