Now Lord Krishna is more explicitly explaining details about the tat kṣetra or field of activity:

Its yādṛk ca or its substantial nature regarding its use and function and its purpose.

Also its yad vikāri or transformations and modifications along with its yatas or from whence it came meaning its origin and how it was created and for whose use. Yat refers to its attributes and qualities.

Also He is inferring that knowledge about the intrinsic nature of the Kṣetrajña as the knower of the kṣetra which is the ātma or eternal soul will be revealed as well along with its inherent potencies which is confirmed by the word prabhāvas ca meaning virtues, potency and powers.

Lord Krishna will give a summary of all these things.

“यद्विकारी येन विकारेण युक्तम् | यतश्च यत् यतो याति वर्तते | न च प्रवर्तकः | यतश्च यदित्यस्मात् प्रवर्तते क्षेत्रम् इति वचनम् | स च य इति स्वरूपमात्रम् ||” - यतश्च यत् यतो याति वर्तते means by what modifications it is affected. यतश्च यत् means by Him alone the क्षेत्रम्, the field is energized by specifying, स च य इति His Form is indicated.

“हिंसाहेतुश्च जीवस्य परेण प्रेयते च यत् | अव्यक्तादि शरीरं तु तत्क्षेत्रं क्षीयतेऽत्र यत् | इच्छा द्वेषः सुखं दुःखं देहो व्याप्तिस्तु चेतसः | तद्विकारा इति ज्ञेयाश्चिद्वैच्छादिमिश्रिताः | विकारेच्छादिनिर्मुक्तश्चिन्मात्रेच्छादिसंयुतः | मुक्त इत्युच्यते जीवो मुक्तिश्च द्विविधा मता | चिन्मात्रद्वेषदुःखे च देहो मिथ्याद्गात्मकः | नियिद्धेच्छा च यत्र स्युर्नित्या सा मुक्तिरामुरी || चिन्मात्रा वैष्णवी भक्तिर्देहः साम्यग्द्गात्मकः | सुखमिच्छाऽनुकूला च मुक्तिर्देवीति सा मता || इति नारायणश्रुतिः |” - That which transcends the modifications caused by desires and illusions of sense attractions is able to unite with pure, spiritual consciousness is called the delivered one. The deliverance is two-fold. The superior form of liberation is one when pure Consciousness is attuned to be in devotion to Sri Vishnu or any of His authorized descents incarnations and as revealed in Vedic scriptures. The inferior form of liberation is one when consciousness is engaged in matters contrary to dharma or eternal righteousness, desiring perverse pleasures of the body, thus in Narayana Scripture.

“क्षेत्रज्ञो भगवान् विष्णुर्न ह्यन्य क्षेत्रमञ्जसा | वेच्यसौ भगवान् ज्ञेया व्यक्ताव्यक्तविलक्षणः | स तु जीवेषु सर्वेषु वहिश्चैव व्यवस्थितः | विलक्षणश्च जीवेभ्यः सर्वभ्योऽपि सदैव च | सर्वतः पाणिपादादिर्यतः पाण्यादिशक्तिमान् | केशदिष्वपि सर्वत्र कृष्णकेशो हि यादवः | अणोरणुत्तरे रूपैः पाणिपादादिसंयुतैः | सवत्र संस्थितत्वाद् वा सर्वतः पाणिपादवान् | सर्वेन्द्रियाणां विषयान् वेत्ति सोऽप्राकृतेन्द्रियः | यतोऽतोऽनन्दियः प्रोक्तो यन्न भिन्नेन्द्रियोऽथवा | गुणैः सच्चादिभिर्हीनः सर्वकल्याणमूर्तिमान् | अन्यथाभावरहित्यादचरश्चर एव च | चरणात् सर्वदेशेषु व्याप्तोऽणुमध्यमस्तथा | सर्वगत्वात् समीपे च दूरे चैवान्तरे च सः | अनन्ताव्ययशक्तित्वात् तदन्यत्र विरोधिनः | सन्ति सर्वे गुणस्तत्र न च तत्र विरोधिनः || इति च ||” - क्षेत्रज्ञ - the knower of the field is, verily, Sri Vishnu; no one else understands His nature. Know the supreme One to be distinct than the manifest and the un-manifest. He, verily, is established within and without all the Jivas. He is distinct from the Jiva always and in all respects. Possessed of accessibility and mobility on all directions, He is all-powerful. Even to the root of his hair, He, verily, is Sri Krishna Yadava. In the smallest of the small form He is secured, associated accessibility and mobility. Established in places, his accessibility and mobility remain extended on all direction. Even entering all the objects of senses, He is known as अप्राकृतः - the unmanifest, अनिन्द्रियः - inaccessible to senses since He is without sense organs, निर्गुण - without the attributes, with pure auspicious form, अचल - immovable, without any modifications, चर - moveable, manifests in all places, not only pervades everything but also abides within the centre of even the minutest of the atom, everywhere, near as well as far, of eternal power, even though displays seeming contradictory attributes, not contradictory to each other.

“न च जीवस्य क्षेत्रज्ञानम् - क्षेत्रज्ञ एता मनसो विभूतीर्जीवस्य मायारचिता अनित्याः | आविर्हिताश्चापि तिरोहिताच्च शुद्धो विचष्टे ह्यविशुद्धकर्तुः || इति हि भागवते ||” - क्षेत्रज्ञ is not in reference to the Jiva. क्षेत्रज्ञ is one who being pure and beyond modifications is capable of creating, with his Will, in the waking state the actual and in the dream and dreamless states, the experiences subject to modifications and hence not eternal. Thus, in Bhagavat Purana.

“अतः - एतद् यो वेत्ति इत्युक्ते जीवस्यापि किञ्चिज्ज्ञानात् तत्प्राप्तेः तन्निराकारणार्थं - क्षेत्रज्ञं चापि मां विद्धि इत्याह | अन्यथा एतत् यो वेत्ति इत्युक्तेनैव सिद्धत्वात् || क्षेत्रज्ञं चापि इति व्यर्थम् | भेदपक्षे तु नामनिरुक्त्यर्थ एताद् यो वेत्ति इति | सर्वाभेदामपि केचिद् वदन्तीति क्षेत्रं च ज्ञश्चेति व्युत्पत्ति निरारयति | क्षेत्रज्ञं मां यो वेत्ति इत्युक्त ईश्वरस्यापि क्षेत्रज्ञत्वं सिद्धमेव | सर्वाभेदविवक्षायां च सर्वे क्षेत्रमिति वक्तव्यम् | क्षेत्रेषु इति व्यर्थम् | न च तत्पक्षे मामित्यस्य कश्चिद् विशेषः | किन्त्येक एव क्षेत्रज्ञ इति वक्तव्यम् ||” - Therefore, एतद् यो वेत्ति - even though the Lord alone is known as क्षेत्रज्ञ, since Jiva has also some experience of the क्षेत्र, he is also sometimes referred to as क्षेत्रज्ञ. Otherwise referring Himself as क्षेत्रज्ञ - ‘क्षेत्रज्ञं चापि मां विद्धि’ immediately thereafter would have been useless. If it was otherwise, then having said that Jiva is क्षेत्रज्ञ earlier to say that He is the क्षेत्रज्ञ later would have been contradictory. Some, however, make distinction between क्षेत्र - the field and ज्ञ - the knower. (But that is not proper) because of the emphasis that He, the Lord, should be known as the क्षेत्रज्ञ, established in all the क्षेत्रज्ञ. If one understands in that manner, then it would make that the Jiva also the क्षेत्रज्ञ - knower of the field. In that case, all will be known as क्षेत्रज्ञ without any distinction at all. Without any distinction all will be spoken as the क्षेत्र - the field as well. But it is improper to consider both as क्षेत्रज्ञ. In that case, there would be nothing special calling Him as क्षेत्रज्ञ of all the क्षेत्रज्ञ Therefore He alone is the क्षेत्रज्ञ, thus has it been spoken.

“यतश्च यत् - यतः परमेश्वरानुमतिरिदं याति प्रवर्तते स चानुमन्ता यः | अनुसारिणी मतिरनुमतिः प्रेरणा | प्रेरणानुमतिः प्रोक्ता क्वचित् संवाद उच्यते | प्रेरकत्वात्तु भगवानमनुमन्ता प्रकीर्तितः || इति च | उपदृष्टानुमन्ता च | उत्वनेनेवानुमतिरमनुमन्ता चोक्तः | ज्ञेय यत् तत् इत्यादिना यत्प्रभावः इत्यादि ||” - यतश्च यत् - By whose energy. By the energy of the Supreme Lord all this is energized. He is the One who is the energizer. अनुसारिणी means by whom the mind is energized, encouraged. प्रेरणा means having the energized thoughts. संवाद is dialogue. Since the Lord energizes the thoughts of all, He is known as अनुमन्ता - the ordainer of thoughts, उपदृष्टा - the Witness. The one who induces, energizes to have thoughts is अनुमन्ता - the ordainer. ‘By whom known’, ‘which influences’ etc.

3 "That Field: what it is, what-like it is, with what changing forms, and which, and from whence (originated); likewise, who that (Field-knower) is, and of what potence: that in substance hear from Me. (10)

Now I (am going to) tell you all the implications of what I said of the body being the 'Kshetra' (field), why is it called a Kshetra, how it originates, and what modifications tend to develop it here and by whom. It only measures three and a half cubits and whether so much (extensive) soil is barren or fertile and to whom it belongs—all these details I shall tell you and so give your attention. It is only this field that the Shruti (Vedas) is ever clamouring about, while the science of logic (तर्क) carries on incessant debate to determine it. Scriptures on all the (six) subjects (दर्शने) came to the end of their wits while discussing this (field), and yet there is no unanimity amongst them about it. It was on account of this that the different Scriptures got in touch with each other and discussions were held over this alone, all over the world. Yet there has neither been any agreement, nor any common feature in the (different) talks. Only arguments and counter-arguments have increased for no (valid) reason. No one knows whom this field belongs to: yet it is coveted for so much that there are acute and violent scrambles over it in each and every house. The Vedas wield great strength to fight the unbelievers, at which these unbelievers utter nonsensical things. They say that the Vedas (i.e. the statements made therein) are without foundation and they (Vedas) only spin out cobwebs of propaganda, and if they (unbelievers) are accused of making a false statement, they lay down a betel nut (by way of a wager) and take a vow to substantiate their charge. These unbelievers assume nudity and become bald-headed by violently uprooting their hair. How can these acts make their hollow dogma in any way sound and reasonable? Fearing that death might overtake their fields (living bodies) laying them waste for nothing, the Yogins start to protect them. They accept solitude, getting afraid of death and collect all the means necessary for ob- serving Yama-Niyama (यमनियम—Self-control). (Even) Lord Shankara abandoned his kingdom in order to annihilate passion for this very field, and accepted a stay in a funeral yard, for snapping all worldly attractions. And in order to prove true to the vow he (Lord Shankara) also assumed nudity (lit. wears ten quarters) and burnt Cupid to cinders because he tried to seduce him (Shankara). Brahmadev (Lord of Satya-loka) was endowed with four mouths, in order to have a decisive debate on the subject, but he too was unable to know it properly.

'Tatkṣetram'—The term 'Tat' (that), denotes, first the topic discussed earlier, and secondly, it denotes distance. What has been termed 'Idam', in the first verse of this chapter, has been termed 'tat', here. Kṣetra does not pervade everywhere nor does it remain forever and it is decaying every moment, even now—it shows its distinctiveness and distance from the self.

'Yacca'—'What is that Kṣetra, is described, in the fifth verse of this chapter.

'Yādrkca'—'What is it like', has been described in the twenty-sixth and twenty-seventh verses, as emanated and perishable (liable to appear and disappear).

'Yadvikāri'—Though being evolutes of prakṛti, twenty-three elements, have also been called modifications, yet here, the term, refers to modifications, such as desire and aversion etc., which have been enumerated, in the sixth verse and which are born of assumed affinity, between Kṣetra and Kṣetrajña.

'Yataśca yat'—'Whence is what'—This expression, conveys the intention of the Lord, to trace the origin of this Kṣetra, and it has been described, in the second half of the nineteenth verse.

'Sa ea'—'Sa' (that), denotes Kṣetrajñā, mentioned in the second half of the first verse, and we are advised to listen to the Lord, regarding that Kṣetrajñā.

'Yaḥ'—The term 'Yaḥ' (Who), conveys the intention of the Lord, to reveal its true character, as has been enumerated in the second half of the twentieth verse, and also in the twenty-second verse.

'Yatprabhāvaśca'—The power (glory), of the soul, has been described, in the verses thirty-first to thirty-third of the chapter.

'Tatsamāsena me śrṇu'—The term, 'Tat', here stands both for Kṣetra and Kṣetrajñā. So the Lord asks Arjuna to hear from Him, the description of four points about Kṣetra, and two points about Kṣetrajñā.

In the first two verses of this chapter, there is a brief description of Kṣetra and Kṣetrajñā, which has been called 'knowledge', by Him. But detailed description starts, from the third verse, and so Lord Kṛṣṇa asks Arjuna, to listen to what, He says on Kṣetra and Kṣetrajñā.

In this verse, the Lord orders Arjuna, to hear the four points regarding Kṣetra while only two points—who that Kṣetrajñā is and what his powers (glories) are, regarding Kṣetrajñā. Now a doubt arises, why the Lord has not discussed the powers (glories), of Kṣetra and why He has not described the nature of Kṣetrajñā, its modifications, and origin. The explanation is, how Kṣetra which decays every moment, can have any glory. Worldly people, out of ignorance attach importance to riches. Actually, it has no power or glory. So the Lord has not described it. The Lord has stated that the Kṣetrajñā, is imperishable, therefore, his nature is also imperishable. So, there is no need to describe his nature, separately, the nature is included in, 'who that Kṣetrajñā is'. Kṣetrajñā, does not undergo any modifications, the modifications such as desire and aversion etc., appear in

him, because of his assumed affinity with Kṣetra. So, there is no question of describing his modifications, as Kṣetrajña is immutable or without modifications. Kṣetrajña is non-dual, beginningless and eternal. As, he has no origin, so no question arises of describing from whom, he has originated.

**Appendix**—The Lord by the expression 'tatsamāsena me śrṇu' means to say that a striver need not know more and more. In knowing more, more time will be spent but less spiritual discipline will be practised.

*Link:—Where have the Kṣetra and the Kṣetrajña been described in detail? The answer is given, in the next verse.*

यत् निर्दिष्टं ``इदं शरीरम्'' इति तत् तच्छब्देन परामृशति । यच्च इदं निर्दिष्टं क्षेत्रं तत् यादृक् यादृशं स्वकीयैः धर्मैः । च-शब्दः समुच्चयार्थः । यद्विकारि यः विकारः यस्य तत् यद्विकारि, यतः यस्मात् च यत्, कार्यं उत्पद्यते इति वाक्यशेषः । स च यः क्षेत्रज्ञः निर्दिष्टः सः यत्प्रभावः ये प्रभावाः उपाधिकृताः शक्तयः यस्य सः यत्प्रभावश्च । तत् क्षेत्रक्षेत्रज्ञयोः याथात्म्यं यथाविशेषितं समासेन सङ्क्षेपेण मे मम वाक्यतः श‍ृणु, श्रुत्वा अवधारय इत्यर्थः ॥ तत् क्षेत्रक्षेत्रज्ञयाथात्म्यं विवक्षितं स्तौति श्रोतृबुद्धिप्ररोचनार्थं --

'इदं शरीरम्' इत्यादि श्लोकोद्वारा उपदेश किये हुए क्षेत्राध्यायके अर्थका संक्षेपरूप यह 'तत्क्षेत्रं यच्च' इत्यादि श्लोक कहा जाता है; क्योंकि जिस अर्थका विस्तारपूर्वक वर्णन करना हो, उसका संक्षेप पहले कह देना उचित ही है—

जिसका पहले 'इदं शरीरम्' इत्यादि (वाक्य) से वर्णन किया गया है, यहाँ 'तत्' शब्दसे उसीका संकेत करते हैं।

यह जो पूर्वोक्त क्षेत्र है वह जैसा है अर्थात् अपने धर्मोंके कारण वह जिस प्रकारका है तथा जैसे विकारोंवाला है और जिस कारणसे जो कार्य उत्पन्न होता है—यहाँ 'च' शब्द समुच्चयके लिये है; और 'कार्य उत्पन्न होता है' यह वाक्यशेष है।

तथा जिसे क्षेत्रज्ञ कहा गया है वह भी जिस प्रभाववाला अर्थात् जिन-जिन उपाधिकृत शक्तियोंवाला है, उन क्षेत्र और क्षेत्रज्ञ दोनोंका उपर्युक्त विशेषणोंसे युक्त यथार्थ स्वरूप तू मुझसे संक्षेपसे सुन अर्थात् सुनकर निश्चय कर

(13.10) अब जिस भाव से हमने इस शरीर को क्षेत्र नाम दिया है उसका सम्पूर्ण वर्णन करते हैं। (11) इसे क्षेत्र क्यों कहना चाहिए, यह कैसे उत्पन्न होता है, कौन कौन विकार इसकी वृद्धि करते हैं,

(13.12) छोटा-सा साढ़े तीन हाथ का ही है, अथवा कितना बड़ा है अथवा कितना भारी है, ऊसर है या उपजाऊ है, किसका है

(13.13) इत्यादि जो जो इसके भाव हैं, उन सबका विस्तार-सहित वर्णन करते हैं, सुनो। (13.14) इसी वस्तु के विषय में श्रुति सदा प्रलाप करती है, और इसी के विषय में तर्कशास्त्र वाचाल हुआ है।

(13.15) इसी विषय का संवाद करते-करते छहों शाखों की सीमा हो चुकी है, तथापि अभी तक द्वन्द्वों का मिलाप नहीं हुआ है।

(13.16) इसी एक के कारण शास्त्रों की सगोत्रता टूटी है; इसी एक के कारण जगत् में वाद उपस्थित हैं।

(13.17) एक से दूसरे का मुँह नहीं मिलता, एक से दूसरे का वचन नहीं मिलता, तथा युक्ति भी बक-बक करते-करते हार गई है।

(13.18) यह न जाने किसका स्थान है परन्तु अहंकार का कैसा बल है कि घर-घर यही सिर पचाता है!

(13.19) यह देख कर कि नास्तिकों से मुकाबला करने के लिए वेदों का खूब विस्तार हुआ है, पाखण्डी अलग बक-बक करते हैं।

(13.20) वे कहते हैं कि तुमने निराधार झूठा शब्द-पाण्डित्य फैलाया है। यह बात झूठ हो तो हम शर्त लगाते हैं।

(13.21) पाखंडियों में कोई दिगम्बर हैं, कोई सिर मुड़ाते हैं; परन्तु उनके किये हुए वितण्डावादों का पराभव हो जाता है। (13.22) योगी इस उपपत्ति के साथ आगे आते हैं कि मृत्यु-बल के आवेश से यह क्षेत्र निरर्थक नष्ट हो जाता है (इसलिए योग धारण कर मृत्यु से बचे)।

(13.23) वे मृत्यु से डरते हैं, एकान्त का सेवन करते हैं और यम-नियमों के समुदाय जमाते हैं।

(13.24) इसी क्षेत्र के अभिमान के कारण शंकर ने राज्य का त्याग कर दिया और उसे उपाधि समझ कर श्मशान में निवास किया।

(13.25) ऐसी प्रतिज्ञा से युक्त हो शंकर ने दसों दिशाओं का आच्छादन किया और काम को, लुभानेवाला समझ, जला कर कोयला बना दिया।

(13.26) ब्रह्मदेव का भी इस वस्तु का निश्चय करने के लिए चार मुख उत्पन्न हुए, तथापि उन्हें भी सर्वथा इसका ज्ञान न हुआ।

संगति— इस प्रकार मानो भगवान् अर्जुन से कह रहे हैं कि जो मेरा स्वरूप है वही तेरा स्वरूप है। इसलिये यदि तू अपने को जान लेगा तो मुझे भी जान जायगा। अतः क्षेत्र-क्षेत्रज्ञ का विवेक कराकर अब क्षेत्र का विशेष-रूप से वर्णन करते हैं—

भावार्थ— वह क्षेत्र जो कुछ है, जैसा है, जैसे विकारों वाला है और जहाँ से जो हुआ है तथा वह (क्षेत्रज्ञ) जैसे प्रभाव वाला है वह सब मुझसे संक्षेप में सुन।

'तत्क्षेत्रम्'—'तत्' शब्द दोका वाचक होता है—पहले कहे हुए विषयका और दूरीका। इसी अध्यायके पहले श्लोकमें जिसको 'इदम्' पदसे कहा गया है, उसीको यहाँ 'तत्' पदसे कहा है। क्षेत्र सब देशमें नहीं है, सब कालमें नहीं है और अभी भी प्रतिक्षण अभावमें जा रहा है—यह क्षेत्रकी (स्वयंसे) दूरी है।

'यच्च'—उस क्षेत्रका जो स्वरूप है, जिसका वर्णन इसी अध्यायके पाँचवें श्लोकमें हुआ है।

'यादृक् च'—उस क्षेत्रका जैसा स्वभाव है, जिसका वर्णन इसी अध्यायके छब्बीसवें-सत्ताईसवें श्लोकोंमें उसे उत्पन्न और नष्ट होनेवाला बताकर किया गया है।

'यद्विकारि'—यद्यपि प्रकृतिका कार्य होनेसे इसी अध्यायके पाँचवें श्लोकमें आये तेईस तत्त्वोंको भी विकार कहा गया है, तथापि यहाँ उपर्युक्त पदसे क्षेत्र-क्षेत्रज्ञके माने हुए सम्बन्धके कारण क्षेत्रमें उत्पन्न होनेवाले इच्छा-द्वेषादि

विकारोंको ही विकार कहा गया है, जिनका वर्णन छठे श्लोकमें हुआ है।

'यतश्च यत्'—यह क्षेत्र जिससे पैदा होता है अर्थात् प्रकृतिसे उत्पन्न होनेवाले सात विकार और तीन गुण, जिनका वर्णन इसी अध्यायके उन्नीसवें श्लोकके उत्तरार्धमें हुआ है।

'स च'—पहले श्लोकके उत्तरार्धमें जिस क्षेत्रज्ञका वर्णन हुआ है, उसी क्षेत्रज्ञका वाचक यहाँ 'सः' पद है और उसीके विषयमें यहाँ सुननेके लिये कहा जा रहा है।

'यः'—इस क्षेत्रज्ञका जो स्वरूप है, जिसका वर्णन इसी अध्यायके बीसवें श्लोकके उत्तरार्धमें और बाईसवें श्लोकमें किया गया है।

'यत्प्रभावश्च'—वह क्षेत्रज्ञ जिस प्रभाववाला है; जिसका वर्णन इसी अध्यायके इकतीसवेंसे तैंतीसवें श्लोकतक किया गया है।

'तत्समासेन मे शृणु'—यहाँ 'तत्' पदके अन्तर्गत

क्षेत्र और क्षेत्रज्ञ—दोनोंको लेना चाहिये। तात्पर्य है कि वह क्षेत्र जो है, जैसा है, जिन विकारोंवाला और जिससे पैदा हुआ है—इस तरह क्षेत्रके विषयमें चार बातें और वह क्षेत्रज्ञ जो है और जिस प्रभाववाला है—इस तरह क्षेत्रज्ञके विषयमें दो बातें तू मेरेसे संक्षेपमें सुन।

यद्यपि इस अध्यायके आरम्भमें पहले दो श्लोकोंमें क्षेत्र-क्षेत्रज्ञका सूत्ररूपसे वर्णन हुआ है, जिसको भगवान्ने 'ज्ञान' भी कहा है तथापि क्षेत्र-क्षेत्रज्ञके विभागका स्पष्टरूपसे विवेचन (विकारसहित क्षेत्र और निर्विकार क्षेत्रज्ञके स्वरूपका प्रभावसहित विवेचन) इस तीसरे श्लोकसे आरम्भ किया गया है। इसलिये भगवान् इसको सावधान होकर सुननेकी आज्ञा देते हैं।

इस श्लोकमें भगवान्ने क्षेत्रके विषयमें तो चार बातें सुननेकी आज्ञा दी है, पर क्षेत्रज्ञके विषयमें केवल दो बातें—स्वरूप और प्रभाव ही सुननेकी आज्ञा दी है। इससे यह शंका हो सकती है कि क्षेत्रका प्रभाव भी क्यों नहीं कहा गया और साथ ही क्षेत्रज्ञके स्वभाव, विकार और

**परिशिष्ट भाव**—भगवान्ने द्वारा 'तत्समासेन मे शृणु' कहनेका तात्पर्य है कि साधकके लिये ज्यादा जाननेकी जरूरत नहीं है। ज्यादा जाननेमें समय तो ज्यादा खर्च होगा, पर साधन कम होगा।

**सम्बन्ध**—पूर्वश्लोकमें जिसको संक्षेपसे सुननेके लिये कहा गया है, उसका विस्तारसे वर्णन कहाँ हुआ है—इसको आगेके श्लोकमें बताते हैं।