[Advaita-l] [advaitin] Atman and Witness - transcending

[Raghav Kumar Dwivedula]

Namaste Subbuji

The word dRshyatvAt in your quoted passage as also the basic vyutpatti of
kshetraM jAnAti iti kshetrajna would indicate that the primary meaning is
the jnAtA, pramAtA, sAxI which in this context would mean the same.

The kartA and subsequent jIva roles etc., would be only of secondary
implication not the primary meaning of kshetrajna, at least in this context.

This is my understanding

Om




On Fri, 21 Mar 2025 at 11:06 PM, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Fri, Mar 21, 2025 at 7:25 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com>
> wrote:
>
> > Namaste Subbu ji
> >
> > I would like to add that in the 13 chapter of the Geeta Bhagwan says that
> >> the witness of the body is kshetratrajna.
> >>
> >
> > I think when Bhagvan says this, He means jIva and not witness. So, He has
> > kartA, bhOkta, jIva as the meaning of kshetrajna-1.
> >
>
> In the Bhashya to that first shloka, Shankara specifies:
>
> एतत् शरीरं क्षेत्रं यः* वेत्ति विजानाति, आपादतलमस्तकं ज्ञानेन विषयीकरोति*,
> स्वाभाविकेन औपदेशिकेन वा वेदनेन विषयीकरोति विभागशः, तं वेदितारं प्राहुः
> कथयन्ति क्षेत्रज्ञः इति |
>
> The one who objectifies the body-mind-complex is Kshetrajna.
>
> Anandagiri explains: स्वाभाविकं ‘मनुष्योऽहम् ‘ इति ज्ञानम् ,  औपदेशिकम्
> ‘देहो नाऽत्मा दृष्यत्वात् ‘इत्यादिविभागशः - स्वतोऽतिरिक्तत्वेन इत्यर्थः ।
>
> regards
> subbu
>
> >
> > Immediately He says that that witness in every body is Me that is
> bramhan.
> >>
> >
> > So, it is like tat tvam asi. Tat is kshetrajna-2 (Ishwara/sAkshI) and
> > kshetrajna-1 is jIva.
> >
> > Regards.
> > Sudhanshu Shekhar.
> >
> >> --
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