ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः।।13.5।।
ṛṣibhiḥ bahudhā gītaṁ chandobhiḥ vividhaiḥ pṛthak; brahma‑sūtra‑padaiś ca eva hetu‑madbhir viniścitaiḥ
Translation
Great sages have sung the truth about the field and the knower of the field in manifold ways. It has been stated in various Vedic hymns, and especially revealed in the Brahma Sūtra, with sound logic and conclusive evidence.
Word Meanings
ṛṣibhiḥ — by the wise sages; bahudhā — in many ways; gītam — described; chandobhiḥ — by Vedic hymns; vividhaiḥ — various; pṛthak — separately; brahma‑sūtra — of the Vedānta; padaiḥ — by the aphorisms; ca — also; eva — certainly; hetu‑madbhih — with cause and effect; viniścitaiḥ — certain
Understanding the Verse
Verse 13.5 highlights the authoritative basis of the teachings on the "field" (kṣetra) and the "knower of the field" (kṣetrajña). The term "ṛṣibhiḥ" points to the ancient seers who, through deep contemplation, have perceived the fundamental distinction between material nature and the consciousness that witnesses it. Their insights are not monolithic; they are conveyed "bahudhā" – in many ways – indicating the richness of perspective required to grasp such a subtle doctrine.
The phrase "gītaṁ chandobhiḥ vividhaiḥ pṛthak" underscores that these revelations have been encapsulated in diverse Vedic chants (chandas) and hymns, each employing distinct meters and linguistic styles. This multiplicity serves a pedagogical purpose: varied poetic forms engage different mental faculties, allowing seekers to internalise the concept through rhythm, sound, and mnemonic patterns. It also reflects the Vedantic principle that truth is multidimensional and can be approached from numerous angles without losing its essence.
The verse then singles out the "brahma‑sūtra‑padaiḥ," the aphoristic statements of the Brahma Sūtras, as a particularly concise and systematic exposition of this teaching. The Brahma Sūtras are regarded as the logical culmination of the Upaniṣads, distilling their expansive narratives into succinct propositions. By referencing them, the Gita affirms that the field‑knower doctrine enjoys the highest philosophical validation, bridging poetic expression and rigorous dialectic.
"Ca eva hetu‑madbhir viniścitaiḥ" adds that the statement is also supported by "hetu‑madbhih" – reasoned arguments and demonstrative proofs. This ensures that the teaching is not merely mythic or speculative; it is anchored in logical analysis that can be examined and verified. In the broader context of Chapter 13, Krishna is preparing Arjuna to differentiate the temporary physical body (the field) from the eternal consciousness (the knower). Understanding that this distinction has been repeatedly affirmed by sages, hymns, and logical treatises gives the disciple confidence in the reliability of the instruction.
Thus, verse 13.5 functions as a meta‑commentary on the transmission of spiritual knowledge. It reminds the aspirant that the path to self‑realisation is supported by a robust lineage of insight, artistic expression, systematic doctrine, and rational inquiry. Recognising this layered validation can inspire faith, encouraging the seeker to study the field‑knower relationship with both reverence for tradition and critical contemplation, ultimately leading to the experiential knowledge of one's true self.
