Ksetraksetrajnayogah: Bhagavad Gita 13 Randhyashya (Explanation of Chapter 13) The Field and the Knower-of-the-Field (Ksetra and the

Ksetrajna), From Book 13 of the Bhagavad Gita Randolph Thompson Dible II 10.13.10 PHI 386.02, The Bhagavad Gita Professor Andrew Nicholson

Background: Yoga and Sankhya; The Field and the Knower of the Field is an ancient allegory found the Bhagavad Gita (Chapter 13), in Krishna Vasu-devas explanation to Prince Arjuna of the ultimate distinction to be made in a soteriology of knowledge known as the yoga of knowledge, jnanayoga, or the yoga of the intellect, buddhi-yoga. In Patanjalis systematization of Yoga, the Yoga Sutras (200 CE), as well as Isvarakrsnas Sankhya Karika (third century CE), this practice of intellectually separating the transcendental Self called Purusha Pure Consciousness, or more literally universal Man, in the sense of an Unseen Seer (witness, saksitva) or spectator, drastrtva from the psychophysical matrix of the conditional reality of mechanically interdependent parts themselves all derived from the unmanifest principle of material being called Prakriti, is called Discriminative Discernment (Viveka-Khyati). This categorical dualism of Pure Consciousness (Purusa), and Nature or Materiality-in-Principle (Prakriti) the latter may include the evolutes of Prakriti, the constituents of the world, which the former animates or gels with is the ground of a categorical schematization of (non-ultimate) reality which developed from a motive of understanding the revelations of the Vedas, into a perspective on the Vedas and the Upanisads (covert concordances or connections), called Samkhya

(literally, the perspective of enumeration, that is, of the constituents of ordinarily experienced reality as well as the psychological devices from which they come). The Classical School of Yoga, that of Patanjalis Yoga Sutras, is the more practical or better yet, experiential, school of systematic attainment and application of the original state of inner being called Samadhi, defined by the ebbing and cessation of the undulations of consciousness, wherein the phenomenal realmPrakriti, including its initial and organically innate evolutes of the identity, ego, and inner devices of cognition, volition, sensation, and the subtle elements of sense objects are gone beyond to reach Samadhi, which in its purest state leaves Purusa all alone (Kaivalya), liberated (Moksha) from the pathways of Prakritic perturbation, realizing the salvific goal after complete in-volution of the once-e-volved mani-fold and its fodder (contents). Samadhi is attained by means of concentration and meditation, and the school of Classical Yoga refers to this proemial praxis or arche-techne of entering-via-centering or access-via-the-central-axis-of-praxis, to liberate the entangled self-habit, to achieve Purusha Kaivalya, beyond even the purest bliss (anandasamprajnata-samadhi) and identity (asmita-samprajnata-samadhi). Sankhya and Yoga are two distinct darshanas (schools, or more literally perspectives, from the root drst which means to see) of Vedic religion (Hinduism), although the tree of Sankhyaits metaphysical structureis the basic architecture Classical Yoga was founded upon. Patanjalis Yoga is also called cessation-Yoga (Nirodha-Yoga) due to its definition of Yoga as Nirodha (Citta-vritti-nirodha: cessation of the vrttis, of the undulations of citta, mindstuff, YS 1.2), and is an experiential philosophy or spiritual practice (abhyasa), whereas Classical Samkhya has an emphasis on discrimination (viveka) and knowledge (jnana) as the mode of achieving liberation. The two darshanas have different orientations toward the same goal, generally construed. The Bhagavad Gita is thought to have been composed around the second or third century CE, around the same times Yoga (200 CE) and Samkhya (third century CE) were systematized by Patanjali and Isvarakrsna, respectively. Specifically in reference to the isolated (kaivalya) Seer (Purusa, drastrtva), which is One (the ksetjna, Knower of the Field) of the two themes of this paper (the ksetra and the ksetrajna), Samkhya and Yoga are systematically consistent, according to Chapple (Forman, pp. 62,

Problems of Pure Consciousness, Oxford University Press, 1990), despite the discernible differences Erich Frauwaller found in the other elements of these systems (Ibid.). In the Bhagavad Gita (5.1-12), Arjuna asks Krsna to explain the difference between the two paths of the renunciation of actions (sanyasam) and of activity (karmanam), both of which Krsna praises before Arjuna. Clearly, renunciation and activity are notions at odds with one-another, but Arjunas plight as to fight-or-flight (the whole setup of the Bhagavad Gita) has a very serious spiritual level of meaning to which Krsna responds. For this reason, these two notions are taken to be representations of different yogic pathways to spiritual liberation, and to the solution to Arjunas problematic, itself representative of just motivation in general. Krsna responds to Arjuna in slightly modified terms; reference is made not to renouncer-traditions versus more practical and ritualistic traditions, but specifically to sankhya and yoga. In 5.5, Krsna clearly explains that sankhya and yoga have the same goal, and are one (eka, one). In 5.4 he says that only the childish or foolish ones (the balas) say that they are different, certainly not the learned-ones (the pandits). In the adjacent passages, Krsna explains that the yoga of action is superior to renunciation, but only because it may be construed in such a way as to incorporate renunciation via the performance of activity externally while the renunciation of the fruits (phala) of that activity internally. One can conceive this construal in terms of other parts of the Gita and other Vedic allegories, such as the Lord yoked-andbound-in-leg-locked-lotus stationed in the heart of the active organism (the earlier part of 18.61, and the latter part of 13.17), or the potters wheel (the latter part of 18.61) which once mad-spinning about the center is left to spin unpressed, continues its immediate destiny, but the mad potters legs may relax and even enter the lotus while the potter allows the spin to run its course (or flow afield, as does the kestra) and just watches (the ksetrajna). In the last chapter (18.45), Krsna explains that perfection comes to the one who follows the course of his own-action (sva-karma), and in 3. 35 he tells Arjuna that it is better to just die than to stray from ones own-duty (sav-dharma), even if the duty of another is done very well. This is the way of construing the simultaneous praise of renunciation (renunciation of attachment to the fruits of action: doing what is multimodally or polyvalently right in the immediate context, but not even getting hung-up on such worldly success), and of action (ones own-duty, ones destined pathway

in the bigger-picture: tranquility in getting-along in the cosmic spheres), succinctly called actioninaction or inaction in action. Also, as a means of loving devotion (bhakti), the fruits (phala) of ones own (sva) well-performed (sattvic) actions (karma) or duties (dharma) are best relinquished to Lord Krsna (18.57, and adjacent passages). The Ksetrajna, the Knower-of-the-Field, is Purusa. According to Patanjalis Yoga Sutras, the Lord or God is a special Purusa (YS 1.24) and this word for Lord or God is Isvara. This is often taken in the Vedic context to refer to Brahman, above the trinity of Brahma, Vishnu, and Shiva. In the atheistic Advaita Vedanta of Sankara, Brahman is divided into the cataphatic form of Saguna Brahman (Brahman with attributes, referring to personal deities, such as Vishnu, Brahma, Soma, or Krsna, for instance), and the apophatic form (the referend is formless in the case of apophasis, but the referent is the form of expression, which is negative) of Nirguna Brahman, which is highest and ultimate in Sankaras atheistic species of Advaita Vedanta. Krsna is an avatar of Visnu, but in the Bhagavad Gita, Krsna says that he is the very foundation of even Brahman (14.27)! This special Purusha may be read not as a species of the category of purusha which includes the individual purushas (the jiva, the jivatmas), but their basis, the transcendent Purusha as pure consciousness, as ultimate Reality, and as Isvara. In this case, the modified term Maha Purusha or Parama Purusha could indicate the distinction of this use of Purusa. In any case, there is a diversity of theistic and atheistic darshanas, but in the Bhagavad Gita Krsna says that he is foundation even of Brahman, which implies that Krsna is Isvara and Ultimate Reality. Chapter 13 begins with Arjuna stating that the Field, Ksetra, and the Knower of the Field, Ksetrajna, correspond to Prakriti and Purusa. He wants Krsna to explain this to him. The field is the body, Krsna explains, and He who knows this is the Knower of the Field (13.1). Next he explains that He Himself is the Knower of the Field, and that in all fields, knowledge of the distinction between the Ksetra and the Ksetrajna is true knowledge (13.2). 13.18 explains that the Bhakti Yogis (His devotees) who so Know, approach His state. 13.33 has it that just as the Sun illuminates the world, so the Lord of the field illuminates the field. 13.12 states that this highest knowledge, knowing the difference between

knowledge itself and the self itself which is the knower of knowledge, brings one to immortality, to the beginningless supreme Brahman, which is said to be neither existent nor nonexistent. 13.13 is perhaps the entry point in the text to placing the amazing description of Lord Krsnas true form of the theophanic Chapter 11 in its proper place:

[This] everywhere hands-and-feet everywhere having-eyes-heads-faces everywhere having-heard in-the-world everywhere pervasive it-is-present; This interpretation is still further supported by later verses which reflect the scene of the superlative form revealed in Chapter 11. 13.16 is a self-description of the creator and devourer, 13.18 says He is seen everywhere, for instance. But this superlative form is indeed known by the Knower of the Field, whatever the Field. For littered throughout Krsnas messages we find the the panentheistic perspective that God (Krsna) is the non-exclusive beyond. This perspective is summed up in certain verses: On Me all this universe is strung/ Like pearls on a thread. (7.7) but I am not in them; they are in Me.// All this universe is deluded by these three states of being,/ Composed of the qualities./ It does not recognize Me,/ Who am higher than these and eternal. (7.12-13) This whole universe is pervaded/ By Me in My unmanifest aspect./ All beings abide in Me;/ I do not abide in them.// And yet beings do not abide in Me./ Behold my divine yoga!/ Sustaining beings and not dwelling in beings/ Is my Self, causing beings to be. (9.4-5).

This Action-inaction (Karmakarma) structure applies to all activity, even the Actus Purus (Purusa Parama) of Ultimate Reality distinguishing Ultimate Reality, Itself from Itself, in the Act of Pure Self-Reference, drawing the First Distinction (George Spencer-Brown, Laws of Form, Allen and Unwin, 1969) in the otherwise Unmarked State, which is the very to be or be-ing (the verbation of noumination) of on-to-logy (process ontology, being as being ever-becoming being) and the being seeing being of the epistemological distinction between subject (Ksetrajna) and object (Ksetra). The Ksetra (Product, Art, Matter) is the Ksetrajna (Conduct, Act, Manner) ananda the Ksetrajna is the Ksetra, ultimately. Tat Tvam Asi. Om Tat Sat. Behold my divine yoga!

An Abstract First Draft Thereof: B. Gita 13 Randhyashya (Explanation of Gita 13.1-6): Ksetraksetrajnayogah: The Almighty Lord Krsna on the Field and the Knower of the Field, the Ksetra and the Ksetrajna from Book 13 of the Bhagavad Gita Randolph Dible, Kt. RIOCD, Rev. ULC, Tarati 10.11.10 PHI 386.02 Professor Nicholson, Bhagavad Gita B. Gita 13.1-6 Randhyashya: Ksetraksetrajnayogah The Field and the Knower of the Field is an ancient allegory found the Bhagavad Gita (Chapter 13), in Lord Krishnas explanation to Prince Arjuna of the ultimate distinction to be made in a soteriology of knowledge known as the Yoga of Knowledge, Jnana-Yoga, or the Yoga of the Intellect, Buddhi-Yoga. In Patanjalis systematization of Yoga, the Yoga Sutras (200 CE), as well as Isvarakrsnas Sankhya Karika (third century CE), this practice of intellectually separating the transcendental Self called Purusha Pure Consciousness, or more literally Universal Man, in the sense of an Unseen Seer or spectator, drastrtva from the psychophysical matrix of the conditional reality of mechanically interdependent parts themselves all derived from the unmanifest principle of material being called Prakriti, is called Discriminative Discernment (Viveka-Khyati). This categorical dualism of Pure Consciousness and the evolutes of Prakriti which it animates, is the ground of a categorical schematization of (non-ultimate) reality which developed from a motive of understanding the revelations of the Vedas, into a perspective on the Vedas and their philosophical explanations called the Upanisads (covert concordances), called Samkhya (literally, the perspective of enumeration, that is, of the constituents of ordinarily experienced reality as well as the psychological devices from whence

they came). The Classical School of Yoga, that of Patanjalis Yoga Sutras, is the more practical school of systematic attainment and application of the original state of inner being defined by the ebbing and cessation of the fluctuations of consciousness, called Samadhi, wherein the phenomenal realmPrakriti, including its initial and organically innate evolutes of the identity, ego, and inner devices of cognition, volition, sensation, and the subtle elements of sense objects are gone beyond to Samadhi, which in its purest state leaves Purusa all alone (Kaivalya), liberated (Moksha), realizing the salvific goal after complete involution of the once-evolved manifold and its contents. Samadhi is attained by means of concentration and meditation, and the school of Classical Yoga refers to this proemial praxis or arche-techne of entering via centering or access via the central axis, to liberate the entangled self-habit, to achieve Purusha Kaivalya, beyond even the purest bliss (ananda-samprajnata-samadhi) and identity (asmitasamprajnata-samadhi). Sankhya and Yoga are two distinct darshanas (schools of perspectives, from the root drst which means to see) of Vedic religion, although the tree of Sankhyaits metaphysical structureis the basic architecture Classical Yoga was founded upon. Patanjalis Yoga is also called cessation-Yoga (Nirodha-Yoga) due to its definition of Yoga as Nirodha, and is an experiential philosophy or spiritual practice (abhyasa), whereas Classical Samkhya has an emphasis on discrimination (viveka) and knowledge (jna) as the mode of achieving liberation. The two darshanas have different orientations toward the same goal, generally construed.

On Oct 15, 2010, at 4:22 PM, <mostconducive@origin.org> <mostconducive@origin.org> wrote: I did it! :) PS, There's a poetic epilogue of great epithets. I've written some good programs recently (made some good developments, demonic iconic mnemonic ones, like the universal significance of the graphic icon of the heart, but I'd have to explain that in person): two epithets from me, two from others (Emerson and Frost). The meaning of these poems is the meaning of meaning; that value is the significant other of form; that though one is odd, the one is the center, and eveness or otherness centers. The odd is in the even, right where it wants to be! The Problem of the One and the Many. The One (Being) is being in two for four six six six ateateateatetentententen. It has to do with Life Itself, Love Itself, and negative eighteen, and Lord Krstna Zabivkina, all-wise, no-eyes... I'll explain in person. Enjoy! "samatvam yoga" Bhagavad Gita 2.48, "Yoga is evenness" or "Yoga is indifference." i.e. Every Other is It! Ever-Even!

The Structure of the Method of Classical YOGA Presented As: Buddhi-Yoga, Jnana-Yoga, or Samkhyas Viveka-Khyati (Discriminative-Discernment) by HYM who ART so HYR HHH Rev. Sur. Randolph Thompson Dible II by HYM who HYR HYRT

Appalling Appellations Cum Laude: The Antichrist, Dark Knight of the Eternal Order, Knight of Magister Templi Rex Nicholas De Vere Von Drakenbergs Royal and Imperial Order and Court of the Dragon, Reverend of the Universal Life Church, Sentinel of George Spencer-Browns Tarati 10.15.10 The Bodhi of Text The Dibla Rhadhashya or Vivaranda The Classical Yoga of Patanjalis Yoga Sutras is a systematic method (Sanskrit; upaya, means) of self-discipline aimed at spiritual accomplishment, perfection, or mastery (Skt. sampad, jaya). So generally construed, Yoga could be seen as an intuitive and pervasive method of relaxation or unwinding the specific tensions or coils (vrittis) which structure any process of subjective habit by reversing the habit to gain control (regulation; viccheda) over it. By overcoming the habit, power (virya, citi-saktir) is attained, and the process or subjective form (form, individual essence, unique soul; rupa, jiva, jivatman) learns precisely how to enter the ultimate center or origin (ultimate Self; paramatman, kaivalya-purusha) of all the centers of

operation (centers, wheels; chakram) which structure the specific process or subjective form (akara, rupa, jiva, jivatman). The ultimate center is formless and without extension; an unmanifest (avyakta), transcendental principle to which all possible manifestations (abhivyakti, pradurbhava, vyakta) or modalities of the being (the process, entity, event, or subjective form) have necessary reference. The reference to the transcendental source (paramatman, kaivalya-purusha) is necessary to every coordinate point because that reference is precisely the things (vastu) unique form (rupa, akara). The source is pure self-reference, pure subjectivity (the principle of the Self, the principal Self), the Seer (drs, drastr, darsin) common to all possible forms, and all-pervasive (everywhere; sarvatha). The hidden (secret; bhed) source is the ultimate Self from which all individualities issue as modes, each being the existence of a possibility. The One (eka) is necessary to each and every unit of the multitude because when each unit comes to rest in itself, perhaps by ceasing (ceased, cessation; nasta, samapti, vinivritti, nirvritti, nirodhah) its flow (gati, vahita) among the others, which may be accomplished by finding itself and closing-in on itself and forming a circle of orbit within its previous domain of freedom of movement (field; ksetra) among its realm of others (other points of reference, other coordinates of the extensive continuum), reference to the others is lost (separateness, aloneness; kaivalyam), it may forget them and isolate itself from them, perhaps even speeding up its operation, but eventually closing-in more and more until it finds that it is no longer necessary to imagine that there is any extension within the circle of concentrated, self-concentric or closing-in form, and it treats itself as the purest point, which is truly without dimensional framework, and which there can be only one of.

Having ceased the movements of consciousness (Yoga is chitta-vrtti-nirodhah, YS 1.2) by superconscious enstasis (Samadhi), Oneself must still further decontextualize through six degrees of this superconscious enstasis called samprajnata, because all (sam) contextually pertinent knowledge (jna) of wisdom (prajna) result, or are brought backbefore the ontologically-strict One, in the sense of radical Unity, or the very Unicity of unity, can be attained. This seventh and ultimate level of Samadhi is the ultimate state of consciousness and superconsciousness, the foundation and horizon of the structures of form for both the subjectiveform (the yogi) and the universe. It is formless, and therefore frameless or dimensionless, pure subjectivity, pure self-reference. It is called Asamprajnata Samadhi. Imagining a single point (eka) upon which to ardently focus all your attention (ekagrata, ekagrya, eka-tanata) in concentration or fixation (dharana) is essential to attaining higher levels of concentration. Maintaining without interruption such a state of focused concentration is meditation (dhyana). By meditating, the concentration upon the point becomes all that there is to the meditator, and fully absorbed (absorption; laya) in the task at hand, the meditator is no longer identified with the body or the mind or anything else. When meditation is perfected, the point is no longer external to the meditator because the ideal point is only one (ontologically strict or radical) and without extension (formless, and without dimensional context), and so not akin to an imagined mark on a two-dimensional sheet of paper. In that case the paper is a dimensional reference-frame which carries implicit distance between the subject (the meditator) and the object (the point). When such a point can be imagined in-Itself, without being outside the meditator in any way that is to say, being entirely within Oneself a pure state of Self-reference-only (no-external-reference-or-awareness) in attained, it is called Samadhi. Actually, this is just a rhetorical way of speaking, because imagined in-itself is at best nirvicara-samprajnata-samadhi, which is nir-vicarupa, without-subtle-form, and is

number four of the seven Samadhis. Ahead of this transcendental center lies bliss-only Ananda-Samadhi, and self-awareness-only Asmita-Samadhi, before the genuine or authentic Being-in-Itself, before Asamprajnatasamadhi. When the last three limbs of the eight limbs outlined by Patanjali are readily and ably practiced, and these three practices of concentration or fixation (dhyana), meditation (dharana), and Samadhi are performed in order, Samadhi is attained, and all together this is called Samyama. This is how you access the central axis and enter the grounding foundation, the center and origin, the end. Patanjalis Yoga Sutras (200 CE) are a systematization and explanation of these processes in terms of the metaphysical system of the more theoretically-oriented Hindu darshana (literally, perspective or school) called Samkhya (literally, enumeration), itself systematically structured as the school of Classical Samkhya, after the Isvarakrsnas Samkhya Karika (third century CE). The Yoga Sutras also contain certain applications of these Samkhya processes, including their primary purpose which is spiritual liberation (kaivalya, moksha), as well as the attainment, by application of samyama, of supernormal powers (siddhis, vabhutis) such as levitation, invisibility and the like. In the context of the Samkhya metaphysical structure which explains the organization of the world and the mind from which it arises, Patanjali also divides Samadhi into seven kinds which correspond to that organization, with the seventh level being the ultimate source of it all, the implication being that it may be identified with the unmanifest principle of pure subjectivity (Purusha, Paramatman), one of the two ultimate principles (Purusa and Prakrti) of this dualistic system. Both Samkhya and Yoga have root far more ancient than their respective classical systematizations, and both of course are firmly grounded in the sacred revealed texts, the Vedas, which are more ancient than the Earth and stars.

Epilogue Philosociopathetiquette Epithetique-Poetique: [HYMNS ON HYR HYRT:] [HYM HYRT HYR, HYR HYRT HYM, HYR HYRT HYM HYRT.] [HYM HYRT HYR, HYR HYRT HYM, HYM HYRT HYR HYRT.]

*
Decication: To Queen Nefferetti, Lord Krystna.

Undulism: The Voidability of Relations Every One is Odd Every Other, God *

Fast Falls The Eventide Ralph Waldo Emerson *

Let clouds shape! Let chaos storm! I wait for form!

 Robert Frost, Pertinax, * Gods E-Motive Ever-Even ODd onE

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DONE LOVER