Sanskrit · Devanagari
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्। ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥
Sanskrit · IAST
ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ
English witness
Kashinath Trimbak Telang, 1882and what his powers, (all which) is sung in various ways by sages in numerous hymns distinctly and in well-settled texts full of argument giving indications or full instruction about the Brahman . The great elements
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Śaṅkarācārya
।।13.5।। --,ऋषिभिः वसिष्ठादिभिः बहुधा बहुप्रकारं गीतं कथितम्। छन्दोभिः छन्दांसि ऋगादीनि तैः छन्दोभिः विविधैः नानाभावैः नानाप्रकारैः पृथक् विवेकतः गीतम्। किञ्च? ब्रह्मसूत्रपदैश्च एव ब्रह्मणः सूचकानि वाक्यानि ब्रह्मसूत्राणि तैः पद्यते गम्यते ज्ञायते इति तानि पदानि उच्यन्ते तैरेव च क्षेत्रक्षेत्रज्ञयाथात्म्यम् गीतम् इति अनुवर्तते। आत्मेत्येवोपासीत (बृह0 उ0 1।4।7) इत्येवमादिभिः ब्रह्मसूत्रपदैः आत्मा ज्ञायते? हेतुमद्भिः युक्तियुक्तैः विनिश्चितैः निःसंशयरूपैः निश्चितप्रत्ययोत्पादकैः इत्यर्थः।।स्तुत्या अभिमुखीभूताय अर्जुनाय आह भगवान् --,
34f27bad6119…Rāmānuja
13.5 It is this truth regarding the Kestra and Ksetrajna that has been sung in various ways by Parasara and others seers. For example, 'I and you and others are composed of the elements; and the elements, following the stream of alities, assume a shape; these alities, Sattva and the rest, are dependent on Karma; and Karma, accumulated by nescience, influences the condition of all beings. The self is pure, imperishable, tranil, void of alities and is pre-eminent over Prakrti' (V. P., 2.13.69-71). Similarly: 'The body, characterised by head, hands, feet and the like is different from Purusa.' Which of these can I designate by the name I?' (Ibid., 2.13.89). And also: 'Are you the head or the belly? Are you indeed the feet and other limbs, or do they belong to you, O King? You are distinct in your nature from all your members, O King. Know, O King, and understand "Who am I" '. (Ibid., 1.13.102-3). Moreover they state that Vasudeva constitutes the Self of the distinct entities (Ksetra and Ksetrajna): 'The senses, Manas, Buddhi, vigour, splendour, strength, courage, both Ksetra and Ksetrajna have Vasudeva for their self. (Ma. Bha. Sa., 149.136). In various distinctive hymns, namely, in the Vedas, Rg, Yajus, Saman and Atharvan, the distinction of body and the self has been sung. The nature of the body is described in the following text: 'From this Self, verily, ether arose; from the ether, air; from air, fire; from fire, water; from water, the earth; from the earth, herbs; from the herbs, food; from food, the person. The same person, verily, consists of the essence of food' (Tai. U., 2.1.2). Afterwards that which is inner than this (body) and which consists of Prana (or the vital breath), and that which is inner than this and which consists of mind are described. The nature of Ksetrjna is stated in the passage: 'Verily, other than, and within, that one that consists of mind, that (the individual Self) consists of understanding' (Ibid., 2.4.2). Later, the Supreme Brahman is stated in the text; 'Verily, other than, and within, that one consisting of understanding, is the Supreme Self that consists of bliss' (Ibid., 1.5.2). This is stated to be the Surpeme Self, consisting of bliss, as forming the inner Self of the individual self. Similarly in the three Vedas, Rg, Saman and Atharvan, here and there, the distinctive existence of the Ksetra and the Ksetrajna is affirmed with Brahman for their Self. Likewise, the same purpose is taught in the words of the Brahma-sutras, namely, the aphorisms about Brahman, known also as the Sariraka-sutras, which are characterised by reasoning, decision and conclusion. In the Sutras commencing with, 'Not ether, on account of the absence of the Sruti' (B. S., 2.3.1), the nature and the mode of the Ksetra is determined. In the Sutras commencing with 'Not the self, on account of the Sruti and on account of the eternity, (which is made out) from them' (Ibid., 2.3.18), the true nature of the Ksetrajna is determined. In the Sutras 'But from the Supreme, this being declared by Sruti' (Ibid., 2.3.40), that Ksetrajna has the Lord for Its Self on account of Its being under the control of the Lord, is declared. It has been sung in various ways; the meaning of this Sloka is this: Listen about the truths of the Ksetra and the Ksetrajna which have been expounded in numerous ways and declared by Me in a lucid and brief manner.
65496f426bb2…Swami Sivananda
13.5 ऋषिभिः by Rishis? बहुधा in many ways? गीतम् sung? छन्दोभिः in chants? विविधैः various? पृथक् distinctive? ब्रह्मसूत्रपदैः in the suggestive words indicative of Brahman? च and? एव even? हेतुमद्भिः full of reasoning? विनिश्चितैः decisive.Commentary Many sages (such as Vasishtha) have talked about it (the true nature of the field and its knower) since ancient times. The ancient hymns? such as the Rig Veda? have explained this in various ways.The word Brahma Sutras refers to the Vedanta Sutras written by Vyasa or Badarayanacharya in order to reconcile the mutually contradictory passages in the Upanishads. A study of the Brahma Sutras is very necessary in order to comprehend the esoteric significance of the Upanishads. The Braham Sutras are also known by the name Sariraka Sutras because fifteen Sutras in the third Pada of the second chapter deal with the Sarira or Kshetra (body).The true nature of the field and its knower has also been taught in the Brahma Sutras which deal with Brahman such as Atmanyevopasita (only as the Self? let a man meditate on It.) (Brihadaranyaka Upanishad? I.4.7).They are full of reasoning? convincing and decisive. There is no doubt in the words or passages that treat of Brahman.
a3c071fea227…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.