ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
13.5 It has been sung of in various ways by the Rsis, separately by the different kinds [The different branches of Vedic texts.] of Vedic texts, and also by the rational and convicing sentences themselves which are indicatvie of and lead of Brahman.
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.
Rishibhirbahudhaa geetam cchandobhirvividhaih prithak; Brahmasootrapadaishchaiva hetumadbhirvinishchitaih.
ṛiṣhibhiḥ—by great sages; bahudhā—in manifold ways; gītam—sung; chhandobhiḥ—in Vedic hymns; vividhaiḥ—various; pṛithak—variously; brahma-sūtra—the Brahma Sūtra; padaiḥ—by the hymns; cha—and; eva—especially; hetu-madbhiḥ—with logic; viniśhchitaiḥ—conclusive evidence