Bhagavad Gita Chapter 13
CHAPTER 13
अथ त्रयोदशः अध्यायः । क्षेत्र क्षेत्रज्ञ विभाग योगः ।
Now Chapter 13 । THE DISCRIMINATION BETWEEN MATTER AND SPIRIT.
 |
| Lord Krishna |
This chapter is also about the Field and the Knower of the Field. The Lord tells us that the knowledge of the Self is the true knowledge that leads to liberation. This body is the Field (Prakriti). The Immortal Soul (Self), dwelling in the body is the Knower of the Field. It is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. The Lord asks us to see and know the difference between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha). The Field is asat, perishable and the Knower of the Field is sat, imperishable. The five elements, the ego, the mind, the intellect, and the ten organs, desire, aversion, and such factors constitute the Field.
VERSE 13. 1
अर्जुनः
उवाच ।
प्रकृतिम्
पुरुषम् च एव क्षेत्रम्
क्षेत्रज्ञम् एव च ।
एतत्
वेदितुम् इच्छामि ज्ञानम्
ज्ञेयम् च केशव ॥ १३ १॥
Aphorism
Arjuna said: O! Keshava!, I wish to know about Prakriti, Purusha, and the field and the knower of the field, and of knowledge and the object of knowledge.
Note:
Purusha and Prakriti
This chapter is a lot about Purusha and Prakriti. It is good to start with some understanding of them.
In Vedanta, Purusha is used as a synonym for atman, self, spirit, and soul. Atman in turn is identified with Brahman. Ultimately, Purusha is Brahman.
Prakriti is the universe, everything other than Brahman. Prakriti is somewhat equivalent to Maya in Vedanta. Most often, Maya is thought of as a power inherent to Brahman that makes the impossible possible by veiling something existing (avarna sakti) and projecting something that does not exist (vikshepa sakti). It makes the non-dual, formless, and attributeless Brahman appear to be the universe and all of its inhabitants.
In Vedanta texts, the relationship between Brahman and Maya is illustrated by way of example as the relationship between clay and the pot. Pot is made up of clay. Pot is real and it is nothing but clay. Clay is the underlying reality of the pot. Pot cannot exist without clay but clay does not need a pot to exist. The relationship between Purusha and Prakriti is like the relationship between clay and pot. Prakriti cannot exist without Brahman.
A potter makes the pot out of clay. Potter is called the efficient cause and clay is called the material cause. The existence of a thing requires an efficient cause and a material cause. Before the existence of the universe, there was no material cause to create the universe. Only Brahman existed at that time. So, Brahman is held to be the efficient cause and the material cause of the universe. The universe cannot exist without Brahman, therefore the universe and Brahman are one and the same. In other words, only Brahman exists and nothing else. Then the question of the relationship between Brahman and the universe is irrelevant. In Vedanta, we can say that the universe is superimposed on Brahman. This is not to say that Brahman created the universe. Vedanta does not accept that god created the universe.
Adhyaasa means the error or mistake of taking one object to another due to ignorance. An example comes from the commentaries of Gaudapaada on the Maanduukya Upanishad. A person seeing a rope in the dark believes it to be a snake. This is called an error or super imposition or adhyaasa. This happens because of ignorance. When the light comes, he realizes it is a rope and not a snake. A rope is paaramaarthika Satyam (absolute reality) and the snake is called vyaavahaarika Satyam (neither absolutely real, nor absolutely unreal, but apparently real).
Ignorance is a fundamental concept in Advaita (non-duality) and enlightenment is its opposite.
In Advaita, the world has no absolute reality, but it is apparently real under the condition of Maya. The world is real for the time being but disappears when true knowledge dawns.
Thirumoolar in his Thirumanthiram says:
மரத்தை மறைத்தது மாமத யானை
மரத்தின் மறைந்தது மாமத யானை
பரத்தை மறைத்தது பார் முதல் பூதம்
பரத்தின் மறைந்தது பார் முதல் பூதமே.
If there is an elephant wooden statue, for the one who sees the beauty of the elephant carving it does not appear as a log of wood, whereas the one who looks at the material sees it only as a piece of wood and not an elephant.
Similarly, all the manifestations we see in the world conceal the presence of God. Whereas the enlightened one sees the Supreme in all things.
Here the elephant is superimposed (adhyaasa) on the wood and the phenomenal world on the Brahman.
The body with the soul (a living being) is called Jiva. Brahman with attributes (with Maya under his control) is called Iswara, such as Vishnu, Shiva, etc.
Meaning
अर्जुनः उवाच — Arjuna said; प्रकृतिम् — matter; पुरुषम् — sprit; च — and; एव — and; क्षेत्रम् — the field; क्षेत्र ज्ञम् — the knower of the field; एव — even; च — and; एतत् — this; वेदितुम् — to understand; इच्छामि — I wish; ज्ञानम् — knowledge; ज्ञेयम् — the object of knowledge; च — and; केशव — O Keshava;
With sandhi:
प्रकृतिं
पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव
च ।
एतद्वेदितुमिच्छामि
ज्ञानं ज्ञेयं च केशव ॥ १३ ०१॥
Anvaya:
हे
केशव! प्रकृतिम्
पुरुषम् च एव क्षेत्रम्
क्षेत्रज्ञम् च
एव
ज्ञानम् ज्ञेयम् च एतत् वेदितुम्
इच्छामि ।
VERSE 13. 2
श्रीभगवान्
उवाच ।
इदम्
शरीरम् कौन्तेय क्षेत्रम्
इति अभिधीयते ।
एतत्
यः वेत्ति तम् प्राहुः क्षेत्रज्ञः
इति तत् विदः ॥ १३ २॥
Aphorism
The Lord said: This body, O! son of Kunti!, is called the field, and one who knows this body is called the knower of the field by those who know them (sages).
Note:
The body will be described in verses 5 and 6 of this chapter.
Field
signifies ‘body’ and ‘matter’. The body is called a ‘field’
because the fruits of actions are reaped like in a field.
Knows
this = As distinct from Self or Spirit.
Knower
of the field = Individual soul, which is identical with Supreme Soul.
Meaning
श्रीभगवान् उवाच — the Lord said; इदम् — this; शरीरम् — body; कौन्तेय — O son of Kunti; क्षेत्रम् — thefield; इति — thus; अभिधीयते — is called; एतत् — this; यः — who; वेत्ति — knows; तम् — he; प्राहुः — is called; क्षेत्रज्ञः — the knower of the field; इति — thus; तत् विदः — by those who know that.
With sandhi:
इदं
शरीरं कौन्तेय क्षेत्रमित्यभिधीयते
।
एतद्यो
वेत्ति तं प्राहुः क्षेत्रज्ञ
इति तद्विदः ॥ १३ २॥
Anvaya:
हे कौन्तेय! इदम् शरीरम् क्षेत्रम् इति अभिधीयते । यः एतत् वेत्ति, तम् क्षेत्रज्ञः इति तत् विदः प्राहुः ।
VERSE 13.3
क्षेत्रज्ञम्
च अपि माम् विद्धि सर्व क्षेत्रेषु
भारत ।
क्षेत्र
क्षेत्रज्ञयोः ज्ञानम् यत्
तत् ज्ञानम् मतम् मम ॥ १३ ३॥
Aphorism
O scion of Bharata, understand Me as the knower of the Field in all Fields. Only knowledge of the Field and its Knower, do I regard as knowledge.
Meaning
क्षेत्रज्ञम् — the knower of the field; च — and; अपि — also; माम् — Me; विद्धि — know; सर्व — all; क्षेत्रेषु — in bodily fields; भारत — O son ofBharata; क्षेत्र — the field of activities (the body); क्षेत्रज्ञयोः — and theknower of the field; ज्ञानम् — knowledge of; यत् — that which; तत् — that; ज्ञानम् — knowledge; मतम् — opinion; मम — My.
With sandhi:
क्षेत्रज्ञं
चापि मां विद्धि सर्वक्षेत्रेषु
भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं
यत्तज्ज्ञानं मतं मम ॥ १३ ३॥
Anvaya:
हे भारत! सर्व क्षेत्रेषु माम् अपि च क्षेत्रज्ञम् विद्धि । यत् क्षेत्र क्षेत्रज्ञयोः ज्ञानम्, तत् ज्ञानम् मम मतम् ।
VERSE 13.4
तत्
क्षेत्रम् यत् च यादृक् च यत्
विकारि यतः च यत् ।
सः
च यः यत् प्रभावः च तत् समासेन
मे शृणु ॥ १३ ४॥
Aphorism
Hear briefly from me what the Field is, what is its nature, what are its modifications, where it comes from, who is its Knower and what are His powers.
Meaning
तत् — that; क्षेत्रम् — field; यत् — which; च — and; यादृक् — appearing like; च — and; यत् — which; विकारि — modifications; यतः — whose; च — and; यत् — what; सः — he; च — and; यः — what; यत् — which; प्रभावः — power; च — and; तत् — that; समासेन — by aggregation (brevity); मे — from me; शृणु — listen.
With sandhi:
तत्क्षेत्रं
यच्च यादृक्च यद्विकारि यतश्च
यत् ।
स
च यो यत्प्रभावश्च तत्समासेन
मे शृणु ॥ १३ ४॥
Anvaya:
तत्
क्षेत्रम् यत् च, यादृक्
च, यत्
विकारि (च), यतः
च यत्,
सः
च यः, यत्
प्रभावः च (अस्ति) तत्,
(त्वं) समासेन
मे शृणु ।
VERSE 13.5
ऋषिभिः
बहुधा गीतम् छन्दोभिः विविधैः
पृथक् ।
ब्रह्म
सूत्र पदैः च एव हेतुमद्भिः
विनिश्चितैः ॥ १३ ५॥
Aphorism
All this has been sung by sages in many different ways, in various hymns, and also in Brahma Sutra words, full of reasonings.
Note:
Brahma Sutra can be interpreted as hymns about Brahman. There is also a book by Veda Vyasa ‘Brahma Sutra’. It is considered one of the three most important ( Prasthanatrayi) works in Hindu scriptures, the other two being Bhagavad Gita and Upanishads.
Meaning
ऋषिभिः — by sages; बहुधा — in many ways; गीतम् — sung; छन्दोभिः — by Vedic metres; विविधैः — various; पृथक् — severally; ब्रह्म सूत्र — of the Brahma Sutra; पदैः — wotds; च — and; एव — even; हेतुमद्भिः — full of reason; विनिश्चितैः — ascertained.
With sandhi:
ऋषिभिर्बहुधा
गीतं छन्दोभिर्विविधैः पृथक्
।
ब्रह्मसूत्रपदैश्चैव
हेतुमद्भिर्विनिश्चितैः ॥
१३ ५॥
Anvaya:
ऋषिभिः बहुधा, विविधैः छन्दोभिः पृथक् हेतुमद्भिः विनिश्चितैः ब्रह्म सूत्र पदैः च गीतम् एव ।
VERSE13. 6
महा
भूतानि अहङ्कारः बुद्धिः
अव्यक्तम् एव च ।
इन्द्रियाणि
दश एकम् च पञ्च च इन्द्रिय
गोचराः ॥ १३ ६॥
Aphorism
The
great elements, egoism, Reason, and the unmanifested,
the ten
senses
and the mind, the five sense objects;
Note:
Great
elements = Five elements are ether, air, fire, water, and earth.
Reason
= The word ‘buddhi’ is defined as determining and decision-making
faculty. It is the cause of I-consciousness.
Unmanifested = It is the sakti or power of the Lord said in Chapter 7 verse 14.
The ten senses are: Five organs of perception (jnanendrias), ears, eyes, nose,
tongue, and shin; and the five organs of action (karmendriyas) are, hands, feet, vocal organs, organs of evacuation, and organs of
generation.
Mind
= The inner organ, whose functions are doubt and decision-making.
(These constitute the Field as completed in the next verse.)
Meaning
महा — the great; भूतानि — elements; अहङ्कारः — egoism; बुद्धिः — reason; अव्यक्तम् — the unmanifested; एव — even; च — and; इन्द्रियाणि — the senses; दश एकम् — eleven; च — and; पञ्च — five; च — and; इन्द्रिय — of the senses; गोचराः — the objects;
With sandhi:
महाभूतान्यहङ्कारो
बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि
दशैकं च पञ्च चेन्द्रियगोचराः
॥ १३ ६॥
Anvaya:
महा भूतानि, अहङ्कारः, बुद्धिः, अव्यक्तम् एव च , दश इन्द्रियाणि च, एकम् (मनः) इन्द्रिय गोचराः पञ्च च, ।
VERSE 13. 7
इच्छा
द्वेषः सुखम् दुःखम् सङ्घातः
चेतना धृतिः ।
एतत्
क्षेत्रम् समासेन सविकारम्
उदाहृतम् ॥ १३ ७॥
Aphorism
Desire, hatred, pleasure, pain, the aggregate, intelligence, and firmness, these briefly described, consist of the Field and its modification.
Note:
Desire = This is the property of the antahkarana, the inner sense organ.
Pleasure, pain = These are classified as matter because they are objects of knowledge.
Aggregate= The combination of body and senses.
Intelligence = Reflection of Atman or Consciousness. This is grouped as matter because it is knowable. For the same reason 'firmness' is categorized as matter. In Vedanta the knower or subject is the Self and the object of knowledge is matter.
The immortality is attained through the knowledge of the Lord. An aspirant should cultivate certain virtues to be able to gain this knowledge. These virtues are described in the next few verses (8 - 12).
Meaning
इच्छा — desire; द्वेषः — hatred; सुखम् — happiness; दुःखम् — distress; सङ्घातः — the aggregate; चेतना — intelligence; धृतिः — firmness; एतत् — this; क्षेत्रम् — the field; समासेन — in brief; सविकारम् — with modifications; उदाहृतम् — is said.
With sandhi:
इच्छा
द्वेषः सुखं दुःखं सङ्घातश्चेतना
धृतिः ।
एतत्क्षेत्रं
समासेन सविकारमुदाहृतम् ॥
१३ ७॥
Anvaya:
इच्छा, द्वेषः, सुखम्, दुःखम्, सङ्घातः, चेतना, धृतिः, एतत् सविकारम् क्षेत्रम् समासेन उदाहृतम् ।
VERSE 13. 8
अमानित्वम्
अदम्भित्वम् अहिंसा क्षान्तिः
आर्जवम् ।
आचार्य
उपासनम् शौचम् स्थैर्यम्
आत्म विनिग्रहः ॥ १३ ८॥
Aphorism
Humility; modesty; non-violence; forbearance, uprightness; service to a teacher; purity; steadfastness; self-control;
Notes:
Forbearance = Not being affected even when injured by others.
Teacher = who teaches the means of attaining liberation.
Meaning
अमानित्वम् — humility; अदम्भित्वम् — modesty; अहिंसा — nonviolence; क्षान्तिः — tolerance; आर्जवम् — uprightness; आचार्य — teacher; उपासनम् — service; शौचम् — purity; स्थैर्यम् — steadfastness; आत्म — self; विनिग्रहः — control;
With sandhi:
अमानित्वमदम्भित्वमहिंसा
क्षान्तिरार्जवम् ।
आचार्योपासनं
शौचं स्थैर्यमात्मविनिग्रहः
॥ १३ ८॥
Anvaya:
अमानित्वम्, अदम्भित्वम्, अहिंसा, क्षान्तिः, आर्जवम्, आचार्य उपासनम्, शौचम्, स्थैर्यम्, आत्म विनिग्रहः,
VERSE 13. 9
इन्द्रिय
अर्थेषु वैराग्यम् अनहङ्कारः
एव च ।
जन्म
मृत्यु जरा व्याधि दुःख दोष
अनुदर्शनम् ॥ १३ ९॥
Aphorism
Indifference to the objects of senses, and also the absence of egoism, insight into pain and evil of birth and death, old age and sickness and pain;
Note:
Indifference = Vairagya, dispassion.
Old
age = Old age results in the decay of health, intelligence, power, and
strength.
Pain = Pain may arise from factors inherent in oneself or caused by an external agent (adhiboutika) or produced by supernatural powers (adhidaivika). From the understanding of the evils of pain, birth, and death, arises indifference to physical pleasures. Then the senses are directed toward the inner Self and the divine light.
Meaning
इन्द्रिय अर्थेषु — towards objects of senses; वैराग्यम् — dispassion; अनहङ्कारः — non-egoism; एव — even; च — and; जन्म — of birth; मृत्यु — death; जरा — old age; व्याधि — sickness; दुःख — of the pain; दोष — of the evil; अनुदर्शनम् — seeing;
With sandhi:
इन्द्रियार्थेषु
वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्
॥ १३ ९॥
Anvaya:
इन्द्रिय अर्थेषु वैराग्यम्, अनहङ्कारः एव च, जन्म मृत्यु जरा व्याधि दुःख दोष अनुदर्शनम्,
VERSES 13. 10
असक्तिः
अनभिष्वङ्गः पुत्र दार गृह
आदिषु ।
नित्यम्
च सम चित्तत्वम् इष्ट अनिष्ट
उपपत्तिषु ॥ १३ १०॥
Aphorism
Unattachment, non-identification of the self with son, wife, or home, and constant balance of mind in desired and undesired events;
Note:
Non-identification of the self = Intense attachment to wife son etc makes one feel happy or miserable when they are happy or miserable.
Meaning
असक्तिः — un-attachment; अनभिष्वङ्गः — non-identification of the self; पुत्र — son; दार — wife; गृह आदिषु — home, etc.; नित्यम् — constant; च — and; सम चित्तत्वम् — even-mindedness; इष्ट — of desired; अनिष्ट — and undesired; उपपत्तिषु — having obtained;
With sandhi:
असक्तिरनभिष्वङ्गः
पुत्रदारगृहादिषु ।
नित्यं
च समचित्तत्वमिष्टानिष्टोपपत्तिषु
॥ १३ १०॥
Anvaya:
असक्तिः, पुत्र दार गृह आदिषु अनभिष्वङ्गः, इष्ट अनिष्ट उपपत्तिषु नित्यम् सम चित्तत्वम् च,
VERSE 13. 11
मयि
च अनन्य योगेन भक्तिः अव्यभिचारिणी
।
विविक्त
देश सेवित्वम् अरतिः जन संसदि
॥ १३ ११॥
Aphorism
Steadfast devotion to Me through constant practice of yoga of non-separation, resorting to solitary places, dislike for the society of men;
Note:
Yoga of non-separation = अनन्य योगेन, aprithak-samadhi. A steady and unflinching meditation on the Lord with the idea that there is none higher than him and that he is our sole refuge.
Solitary = A wood, sandbank of a river, a temple, etc are considered to be ideal places to practice meditation without distraction.
People, in general, = Refer to only undisciplined and unenlightened people. Association with learned masters and advanced practitioners of meditation (Satsang) is considered to be conducive to spiritual progress.
Meaning
मयि — in me; च — and; अनन्य — without another; योगेन — by yoga; भक्तिः — devotion; अव्यभिचारिणी — unstraying; विविक्त — to solitary; देश — places; सेवित्वम् — aspiring; अरतिः — being without attachment; जन संसदि — to people in general;
With sandhi:
मयि
चानन्ययोगेन भक्तिरव्यभिचारिणी
।
विविक्तदेशसेवित्वमरतिर्जनसंसदि
॥ १३ ११॥
Anvaya:
मयि च अनन्य योगेन अव्यभिचारिणी भक्तिः, विविक्त देश सेवित्वम्, जन संसदि अरतिः,
VERSE 13. 12
अध्यात्म
ज्ञान नित्यत्वम् तत्त्व
ज्ञान अर्थ दर्शनम् ।
एतत्
ज्ञानम् इति प्रोक्तम् अज्ञानम्
यत् अतः अन्यथा ॥ १३ १२॥
Aphorism
Constancy in the knowledge of the self, insight into the object of true knowledge; this is declared to be knowledge and what is contrary to it is ignorance.
Note:
Meditation
on the transient nature of life, helps one to accept mortality.
Insight
into the object of true knowledge = True knowledge leads to
liberation, the cessation of mortal existence, or the attainment of
immortality. This is not to be confused with physical existence.
What is contrary = Pride, hypocrisy, cruelty, impatience, insincerity, and the like.
Meaning
अध्यात्म — concerning the self; ज्ञान — in knowledge; नित्यत्वम् — constancy; तत्त्व ज्ञान — of knowledge of the truth; अर्थ — for the object; दर्शनम् — philosophy; एतत् — all this; ज्ञानम् — knowledge; इति — thus; प्रोक्तम् — declared; अज्ञानम् — ignorance; यत् — that which; अतः — from this; अन्यथा — other.
With sandhi:
अध्यात्मज्ञाननित्यत्वं
तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति
प्रोक्तमज्ञानं यदतोऽन्यथा
॥ १३ १२॥
Anvaya:
अध्यात्म
ज्ञान नित्यत्वम्, तत्त्व
ज्ञान अर्थ दर्शनम्,
एतत्
ज्ञानम् इति प्रोक्तम्, यत्
अतः अन्यथा (तत्) अज्ञानम् ( इति
प्रोक्तम्) ।
VERSE 13.13
ज्ञेयम् यत् तत् प्रवक्ष्यामि यत् ज्ञात्वा अमृतम् अश्नुते ।
अनादि मत् परम् ब्रह्म न सत् तत् न असत् उच्यते ॥ १३ १३॥
Aphorism
I shall now explain the knowable, and through knowledge of which one will attain immortality. It is the Supreme Brahman, beginningless, and is said to be neither being nor non-being.
Notes:
Being = "sat" = Refers to an object that can be proved to exist by words or the senses.
Non-being = "asat" refers to an object whose existence cannot be described by words.
Brahman cannot be described by words (anirvacaniya). Does it mean that Brahman is asat? No. The Lord goes on to say that Brahman is manifested through upadis.
Meaning
ज्ञेयम् — the knowable; यत् — which; तत् — that; प्रवक्ष्यामि — I shall now explain; यत् — which; ज्ञात्वा — knowing; अमृतम् — nectar; अश्नुते — one tastes; अनादि — beginningless; मत् परम् — subordinate to Me; ब्रह्म — spirit; न — not; सत् — cause; तत् — that; न — not; असत् — effect; उच्यते — is said to be.
With sandhi:
ज्ञेयं
यत्तत्प्रवक्ष्यामि
यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं
ब्रह्म न सत्तन्नासदुच्यते
॥ १३ १३॥
Anvaya:
यत्
ज्ञेयम्, यत्
ज्ञात्वा अमृतम् अश्नुते, तत्
प्रवक्ष्यामि ।
तत्
अनादिमत् परम् ब्रह्म सत्
न, असत्
न (इति) उच्यते
।
VERSE 13.14
सर्वतः
पाणि पादम् तत् सर्वतः अक्षि
शिरः मुखम् ।
सर्वतः
श्रुतिमत् लोके सर्वम् आवृत्य
तिष्ठति ॥ १३ १४॥
Aphorism
Everywhere are His hands and feet, His eyes, heads, and mouths, and He has ears everywhere. In this way the Supersoul exists in the world, covering everything.
Note:
Purusha suktam is a hymn of the Rigveda, dedicated to the Purusha, the "Cosmic Being". The Purusha is defined in verses 2 to 5 of the Sukta. The first verse reads:
"The
Purusha (universal being) has a thousand heads, thousand eyes, and
thousand feet. Thousand signifies innumerable which points to the
omnipresence of the universal being. He envelops the world from all
sides i.e. he pervades each part of the creation, and extends beyond
in the ten directions represented by ten fingers."
You
will notice some similarities to this verse.
Matter or the field (kshetra) consisting of the body, sense organs, etc. is the upadhi or the limiting adjunct of Brahman (the knower of the field). Hands, feet, etc., are expressed in a figurative sense, as a mark of existence.
Meaning
सर्वतः — everywhere; पाणि — hands; पादम् — legs; तत् — that; सर्वतः — everywhere; अक्षि — eyes; शिरः — heads; मुखम् — mouths; सर्वतः — everywhere; श्रुतिमत् — having ears; लोके — in the world; सर्वम् — everything; आवृत्य — covering; तिष्ठति — exists.
With sandhi:
सर्वतः
पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्
।
सर्वतः
श्रुतिमल्लोके सर्वमावृत्य
तिष्ठति ॥ १३ १४॥
Anvaya:
लोके तत् सर्वतः पाणि पादम्, सर्वतः अक्षि शिरः मुखम्, सर्वतः श्रुतिमत्, सर्वम् आवृत्य तिष्ठति ।
VERSE 13.15
सर्व
इन्द्रिय गुण आभासम् सर्व
इन्द्रिय विवर्जितम् ।
असक्तम्
सर्व भृत् च एव निर्गुणम् गुण
भोक्तृ च ॥ १३ १५॥
Aphorism
Shining with all sense faculties, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer.
Notes:
Sense faculties = Organs of perception and action, mind and intelligence. Brahman manifests Itself through the upadhis of the outer and inner senses. (Chapter 13 Verse 6)
Meaning
सर्व — all; इन्द्रिय — senses; गुण — of the qualities; आभासम् — the splendour; सर्व — all; इन्द्रिय — senses; विवर्जितम् — being without; असक्तम् — without attachment; सर्व भृत् — all support; च — and; एव — even; निर्गुणम् — without qualities; गुण भोक्तृ — master of the gunas; च — and.
With sandhi:
सर्वेन्द्रियगुणाभासं
सर्वेन्द्रियविवर्जितम् ।
असक्तं
सर्वभृच्चैव निर्गुणं गुणभोक्तृ
च ॥ १३ १५ ॥
Anvaya:
(तत्) सर्व इन्द्रिय गुण आभासम्, सर्व इन्द्रिय विवर्जितम्, असक्तम्, सर्व भृत् च एव, निर्गुणम् गुण भोक्तृ च (अस्ति) ।
VERSE 13.16
बहिः
अन्तः च भूतानाम् अचरम् चरम्
एव च ।
सूक्ष्मत्वात्
तत् अविज्ञेयम् दूरस्थम् च
अन्तिके च तत् ॥ १३ १६॥
Aphorism
Without and within all beings, the unmoving and also the moving; because of His subtlety unknowable; at hand and far away is That.
Note:
Without and within = Inside and outside of the body. Brahman is the substratum of the universe and all objects in it.
Far away = For the ignorant, Brahman appears to be far away.
Unmoving and also the moving: Just like a rope appearing as a snake, Brahman appears to be moving and unmoving. This is called the upadhis of Brahman.
Meaning
बहिः — outside; अन्तः — inside; च — and; भूतानाम् — of all beings; अचरम् — not moving; चरम् — moving; एव — also; च — and; सूक्ष्मत्वात् — from subtlety; तत् — that; अविज्ञेयम् — unknowable; दूर स्थम् — stands far away; च — and; अन्तिके — near; च — and; तत् — that.
With sandhi:
बहिरन्तश्च
भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं
दूरस्थं चान्तिके च तत् ॥ १३
१६॥
Anvaya:
तत् भूतानाम् बहिः अन्तः च, अचरम् चरम् च एव, तत् सूक्ष्मत्वात् अविज्ञेयम्, दूरस्थम् च अन्तिके च ।
VERSE 13.17
अविभक्तम्
च भूतेषु विभक्तम् इव च स्थितम्
।
भूत
भर्तृ च तत् ज्ञेयम् ग्रसिष्णु
प्रभविष्णु च ॥ १३ १७॥
Aphorism
Undivided, yet He exists as if divided in beings; That is to be known as the Supporter of beings; He devours and He generates.
Note:
Supporter =
During the period when the universe is sustained.
Devours
= At the time of dissolution.
Generates
= At the time of creation or manifestation.
The illusion of a snake is produced by the presence of the rope. When the light comes the snake merges into the rope. When true knowledge dawns, the illusionary universe merges with Brahman.
Meaning
अविभक्तम् — without division; च — and; भूतेषु — in all living beings; विभक्तम् — divided; इव — as if; च — and; स्थितम् — situated; भूत भर्तृ — the maintainer of all living entities; च — and; तत् — that; ज्ञेयम् — to beunderstood; ग्रसिष्णु — devouring; प्रभविष्णु — developing; च — and.
With sandhi:
अविभक्तं
च भूतेषु विभक्तमिव च स्थितम्
।
भूतभर्तृ
च तज्ज्ञेयं ग्रसिष्णु
प्रभविष्णु च ॥ १३ १७॥
Anvaya:
तत् ज्ञेयम् अविभक्तम् च भूतेषु विभक्तम् इव स्थितम्, भूत भर्तृ च ग्रसिष्णु च प्रभविष्णु च ।
VERSE 13.18
ज्योतिषाम्
अपि तत् ज्योतिः तमसः परम्
उच्यते ।
ज्ञानम्
ज्ञेयम् ज्ञानगम्यम् हृदि
सर्वस्य धिष्ठितम् ॥ १३ १८॥
Aphorism
He is the source of light in all luminous objects and is said to be beyond the darkness. He is wisdom and the object of wisdom. He is reached by wisdom, seated in the hearts of all.
Note:
Light
in all luminous objects = Self-revealing.
Beyond
darkness = Not affected by ignorance.
Seated in the hearts
of all = Brahman exists in the hearts of human beings as
knowledge, the object of knowledge, and the goal of knowledge.
Meaning
ज्योतिषाम् — of luminous objects; अपि — also; तत् — that; ज्योतिः — the light; तमसः — from darkness; परम् — beyond; उच्यते — is said; ज्ञानम् — knowledge; ज्ञेयम् — that which is to be known; ज्ञान गम्यम् — to be reached by knowledge; हृदि — in the heart; सर्वस्य — of all; धिष्ठितम् — seated.
With sandhi:
ज्योतिषामपि
तज्ज्योतिस्तमसः परमुच्यते
।
ज्ञानं
ज्ञेयं ज्ञानगम्यं हृदि
सर्वस्य धिष्ठितम् ॥ १३ १८॥
Anvaya:
तत् ज्योतिषाम् अपि ज्योतिः, तमसः परम् उच्यते, ज्ञानम्, ज्ञेयम्, ज्ञानगम्यम्, सर्वस्य हृदि धिष्ठितम् ।
VERSE 13.19
इति
क्षेत्रम् तथा ज्ञानम् ज्ञेयम्
च उक्तम् समासतः ।
मत्
भक्तः एतत् विज्ञाय मत् भावाय
उपपद्यते ॥ १३ १९॥
Aphorism
Thus the field, Wisdom, and the object of Wisdom, have been briefly described by Me. My devotee, thus knowing, enters into My being.
Note:
Field
= Described in verses 6-7.
Wisdom
= Described in verses 8-12.
The object of wisdom = Described in 13-18.
My being =
Ultimate liberation.
Meaning
इति — thus; क्षेत्रम् — in the field (the body); तथा — also; ज्ञानम् — wisdom; ज्ञेयम् — the knowable; च — and; उक्तम् — said; समासतः — briefly; मत् भक्तः — my devotee; एतत् —this; विज्ञाय — having known; मत् भावाय — to my being; उपपद्यते — approaches.
With sandhi:
इति
क्षेत्रं तथा ज्ञानं ज्ञेयं
चोक्तं समासतः ।
मद्भक्त
एतद्विज्ञाय मद्भावायोपपद्यते
॥ १३ १९॥
Anvaya:
इति क्षेत्रम्, तथा ज्ञानम् ज्ञेयम् च समासतः उक्तम्, एतत् विज्ञाय, मत् भक्तः मत् भावाय उपपद्यते ।
VERSE 13.20
प्रकृतिम्
पुरुषम् च एव विद्धि अनादी
उभाउ अपि ।
विकारान्
च गुणान् च एव विद्धि प्रकृति
सम्भवान् ॥ १३ २०॥
Aphorism
Know that both matter and spirit are without beginning; and know also that modifications and qualities are Prakriti-born.
Note:
The Lord consists of Prakriti and Purusha, both are without beginning. Prakriti is inert matter and the Purusha is Self. With these two natures, He creates, preserves, and dissolves the universe.
Meaning
प्रकृतिम् — matter; पुरुषम् — spirit; च — and; एव — even; विद्धि — know; अनादी — without beginning; उभाउ — both; अपि — also; विकारान् — modifications; च — and; गुणान् — qualities; च — and; एव — even; विद्धि — know; प्रकृति — from matter; सम्भवान् — originated.
With sandhi:
प्रकृतिं
पुरुषं चैव विद्ध्यनादी उभावपि
।
विकारांश्च
गुणांश्चैव विद्धि प्रकृतिसम्भवान्
॥ १३ २०॥
Anvaya:
(त्वं) प्रकृतिम् पुरुषम् च उभाउ अपि अनादी एव विद्धि । विकारान् च गुणान् च प्रकृति सम्भवान् एव विद्धि ।
VERSE 13.21
कार्य
कारण कर्तृत्वे हेतुः प्रकृतिः
उच्यते ।
पुरुषः
सुख दुःखानाम् भोक्तृत्वे
हेतुः उच्यते ॥ १३ २१॥
Aphorism
Matter(Prakriti) is said to be the cause of the generation of causes and effects, whereas the Spirit (Purusha) is called the cause of the enjoyment of pleasure and pain.
Notes:
Cause = Prakrity is the material cause of the body.
Organs = Organs are thirteen in number - five organs of perception. five organs of action, the mind. intelligence, and egoism. (Chapter 13 verse 6)
Purusha = synonymous with Jiva, kshetrajna (knower of the field), bhokta ( the enjoyer). Here purusha does not signify the Lord.
Prakriti transforms itself into the body, senses, pleasure, pain, and so on. Purusha experiences pleasure and pain. The conjunction between Purusha and Prakriti makes relative life possible.
Meaning
कार्य — of effect; कारण — and cause; कर्तृत्वे — in the creation; हेतुः — the cause; प्रकृतिः — matter; उच्यते — is said to be; पुरुषः — sprit; सुख — of pleasures; दुःखानाम् — and pains; भोक्तृत्वे — in enjoyment; हेतुः — the cause; उच्यते — is said to be.
With sandhi:
कार्यकारणकर्तृत्वे
हेतुः प्रकृतिरुच्यते ।
पुरुषः
सुखदुःखानां भोक्तृत्वे
हेतुरुच्यते ॥ १३ २१॥
Anvaya:
प्रकृतिः कार्य कारण कर्तृत्वे हेतुः उच्यते । पुरुषः सुख दुःखानाम् भोक्तृत्वे हेतुः उच्यते ।
VERSE 13.22
पुरुषः
प्रकृतिस्थः हि भुङ्क्ते
प्रकृतिजान् गुणान् ।
कारणम्
गुण सङ्गः अस्य सत् असत् योनि
जन्मसु ॥ १३ २२॥
Aphorism
Purusha seated in Prakriti experiences the qualities born of Prakriti. Attachment to the qualities (gunas) is the cause of his birth in good or evil wombs.
Note:
Attachment to the qualities = Identification with pleasure, pain, and delusion is the cause of Purusha’s birth in good or evil bodies.
Ignorance and attachment (desire) are the cause of samsara (or relative existence). The aspirant should avoid them both. Ignorance is removed by the knowledge of the Field and the knower of the field, as explained at the beginning of this chapter. Attachment is removed by cultivating vairagya or dispassion.
Meaning
पुरुषः — sprit; प्रकृति — matter; स्थः — sits; हि — indeed; भुङ्क्ते — enjoys; प्रकृति — matter; जान् — born; गुणान् — qualities; कारणम् — the cause; गुण_गुणान् — qualities; सङ्गः — the association; अस्य — of his (sprit); सत् — in good; असत् — in bad; योनि — in wombs; जन्मसु — in births;
With sandhi:
पुरुषः
प्रकृतिस्थो हि भुङ्क्ते
प्रकृतिजान्गुणान् ।
कारणं
गुणसङ्गोऽस्य सदसद्योनिजन्मसु
॥ १३ २२॥
Anvaya:
पुरुषः प्रकृतिस्थः प्रकृतिजान् गुणान् भुङ्क्ते हि । गुण सङ्गः अस्य सत् असत् योनि जन्मसु कारणम् ।
VERSE 13.23
उपद्रष्टा
अनुमन्ता च भर्ता भोक्ता
महेश्वरः ।
परमात्मा
इति च अपि उक्तः देहे अस्मिन्
पुरुषः परः ॥ १३ २३॥
Aphorism
In this body, there is Lord, the supervisor, the permitter, the supporter, the enjoyer, the Lord, and also the supreme Self, who is known as the Super Self.
Note:
Supervisor = Spectator, witness (उपद्रष्टा). He is an expert in Vedic sacrificial acts.
Permitter = The Self expresses satisfaction of the actions of the body, mind, and, senses. Being a witness it does not stand in the actions of the body, mind, etc.
Supporter = The Self is called a supporter because the body, mind, etc., reflect its intelligence.
Enjoyer - The Self is the enjoyer.
The Lord = the supreme Self.
Priests in Vedic Yajna
ṛtvij (ऋत्विज्) = 'regularly-sacrificing' priest.
The hotṛi होत्रि was the reciter of invocations and litanies.
The adhvaryu अध्वर्यु is in charge of the physical details of the sacrifice. He also measures the ground, builds the altar, prepares the sacrificial vessels, fetches wood and water, lights the fire, brings the animal, and immolates it.
The udgātṛi उद्गातृ was a chanter of hymns set to melodies.
The brahman ब्रह्मन् was the reciter of hymns from the Atharvaveda who was largely silent and observed the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made.
Meaning
उपद्रष्टा — overseer; अनुमन्ता — permitter; च — and; भर्ता — master; भोक्ता — enjoyer; महेश्वरः — the Supreme Lord; परमात्मा — the Supreme Self; इति — thus; च — and; अपि — also; उक्तः — is said; देहे — in the body; अस्मिन् — this; पुरुषः — the sprit; परः — highest.
With sandhi:
उपद्रष्टानुमन्ता
च भर्ता भोक्ता महेश्वरः ।
परमात्मेति
चाप्युक्तो देहेऽस्मिन्पुरुषः
परः ॥ १३ २३॥
Anvaya:
उपद्रष्टा, अनुमन्ता, भर्ता, च भोक्ता, महेश्वरः, अपि च परमात्मा इति उक्तः परः पुरुषः अस्मिन् देहे ।
VERSE 13.24
यः
एवम् वेत्ति पुरुषम् प्रकृतिम्
च गुणैः सह ।
सर्वथा
वर्तमानः अपि न सः भूयः अभिजायते
॥ १३ २४॥
Aphorism
He who understands Purusha and the Prakriti with qualities, in whatever condition he may be in, he shall not be born again.
Note:
Understands
Purusha as his very Self as well as the reality underlying all
manifestations, such as the individual or the universal Self.
Prakriti
= beginningless ignorance, destroyed by the knowledge of the Self.
Not
being born again = Ignorance of the Self is the cause of births.
Meaning
यः — who; एवम् — thus; वेत्ति — understands; पुरुषम् — Sprit; प्रकृतिम् — matter; च — and; गुणैः — with qualities; सह — with; सर्वथा — in all ways; वर्तमानः — existing; अपि — also; न — not; सः — he; भूयः — again; अभिजायते — takes birth.
With sandhi:
य
एवं वेत्ति पुरुषं प्रकृतिं
च गुणैः सह ।
सर्वथा
वर्तमानोऽपि न स भूयोऽभिजायते
॥ १३ २४॥
Anvaya:
यः एवम् पुरुषम् गुणैः सह प्रकृतिम् च वेत्ति, सः सर्वथा वर्तमानः अपि भूयः न अभिजायते ।
VERSE 13.25
ध्यानेन आत्मनि पश्यन्ति केचित् आत्मानम् आत्मना ।
अन्ये साङ्ख्येन योगेन कर्म योगेन च अपरे ॥ १३ २५॥
Aphorism
Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.
Note:
By Meditation = This path is followed by the highest class of aspirants. Meditation is withdrawing the hearing, seeing, and functioning of other senses into the mind away from the sound, form, and other objects and then drawing the mind into the innermost intelligence.
Cultivation of knowledge = Analytical study of Sankhya yoga, and discriminating between Self and Nature.
Working without fruitive desires = Practicing Nishkamya Karma Yoga. This will also apply to Bakti yoga.
Meaning
ध्यानेन — by meditation; आत्मनि — in the self; पश्यन्ति — see; केचित् — some; आत्मानम् — the Supersoul; आत्मना — by the mind; अन्ये — others; साङ्ख्येन — of philosophical discussion; योगेन — by the yoga system; कर्म_योगेन — by activities without fruitive desire; च — and; अपरे — others.
With sandhi:
ध्यानेनात्मनि
पश्यन्ति केचिदात्मानमात्मना
।
अन्ये
साङ्ख्येन योगेन कर्मयोगेन
चापरे ॥ १३ २५॥
Anvaya:
केचित् ध्यानेन आत्मना आत्मनि आत्मानम् पश्यन्ति । अन्ये साङ्ख्येन योगेन । अपरे च कर्म योगेन ।
VERSE 13.26
अन्ये
तु एवम् अजानन्तः श्रुत्वा
अन्येभ्यः उपासते ।
ते
अपि च अतितरन्ति एव मृत्युम्
श्रुति परायणाः ॥ १३ २६॥
Aphorism
Again some are ignorant of all this, but they hear of It from others and begin worshipping; and this category of people also crosses beyond death, adhering to what they have heard.
Note:
It = the Self.
From others = From teachers or holy men.
Begin worshipping = In full faith.
Death = Life in this world is inseparable from death.
Crosses beyond death = Attains Moksha.
Nisargadatta Maharaj (born 17 April 1897, died 8 September 1981) belonged to this category of people. His parents were followers of the Varkari sampradaya, an egalitarian Vaishnavite bhakti tradition that worships Vithoba. In 1933, he was introduced to his guru, Siddharameshwar Maharaj, the head of the Inchegiri branch of the Navnath Sampradaya. His guru initiated him into the Inchegiri Sampradaya, giving him meditation instruction (self-inquiry) and a mantra.
 |
| Nisargadatta Maharaj |
Meaning
अन्ये — others; तु — indeed; एवम् — this; अजानन्तः — without spiritual knowledge; श्रुत्वा — having heard; अन्येभ्यः — from others; उपासते — worship; ते — they; अपि — also; च — and; अतितरन्ति — transcend; एव — even; मृत्युम् — death; श्रुति — scripture; परायणाः — wholly devoted.
With sandhi:
अन्ये
त्वेवमजानन्तः श्रुत्वान्येभ्य
उपासते ।
तेऽपि
चातितरन्त्येव मृत्युं
श्रुतिपरायणाः ॥ १३ २६॥
Anvaya:
अन्ये तु एवम् अजानन्तः अन्येभ्यः श्रुत्वा उपासते, ते श्रुति परायणाः च अपि मृत्युम् अतितरन्ति एव ।
VERSE 13.27
यावत्
सञ्जायते किञ्चित् सत्त्वम्
स्थावर जङ्गमम् ।
क्षेत्र
क्षेत्रज्ञ संयोगात् तत्
विद्धि भरतर्षभ ॥ १३ २७॥
Aphorism
O! Best of the Bharatas, know that whatever creature is born, both the moving and the nonmoving is only a union between the Field and the Knower of the Field.
Note:
The Field and the Knower of the Field = Body and the Soul. Vedanta describes the relationship between the matter and the spirit, by the term ‘adhyasa’, the false imposition of one thing upon the other (See introductory notes).
Meaning
यावत् — whatever; सञ्जायते — is born; किञ्चित् — any; सत्त्वम् — existence; स्थावर — not moving; जङ्गमम् — moving; क्षेत्र — the field; क्षेत्रज्ञ — and the knower of the field; संयोगात् — by the union between; तत् — that; विद्धि — know; भरतर्षभ — O Best of the Bharatas.
With sandhi:
यावत्सञ्जायते
किञ्चित्सत्त्वं स्थावरजङ्गमम्
।
क्षेत्रक्षेत्रज्ञस।
न्योगात्तद्विद्धि भरतर्षभ
॥ १३ २७॥
Anvaya:
हे भरतर्षभ! यावत् किञ्चित् स्थावर जङ्गमम् सत्त्वम् सञ्जायते, तत् क्षेत्र क्षेत्रज्ञ संयोगात् विद्धि ।
VERSE 13.28
समम् सर्वेषु भूतेषु तिष्ठन्तम् परमेश्वरम् ।
विनश्यत्सु अविनश्यन्तम् यः पश्यति सः पश्यति ॥ १३ २८॥
Aphorism
He is the real seer who sees the Supersoul abiding alike, in all beings, not perishing within the perishing.
Note:
Abiding alike = Abiding as Sat or reality.
In all beings = The Lord exists, without any difference, in all living beings from Brahma down to an ant, But there may be a difference in the degree of his visibility. In a saint, this Spirit is highly manifested, and in a lowly object, It is hidden.
Not perishing = the undying in the dying.
Meaning
समम् — equal; सर्वेषु — (in) all; भूतेषु — in beings; तिष्ठन्तम् — seated; परमेश्वरम् — the Supersoul; विनश्यत्सु — in the perishing; अविनश्यन्तम् — not perishing; यः — who; पश्यति — sees; सः — he; पश्यति — sees.
With sandhi:
समं
सर्वेषु भूतेषु तिष्ठन्तं
परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं
यः पश्यति स पश्यति ॥ १३ २८॥
Anvaya:
यः विनश्यत्सु सर्वेषु भूतेषु समम् तिष्ठन्तम् अविनश्यन्तम् परमेश्वरम् पश्यति, सः पश्यति ।
VERSE 13.29
समं पश्यन् हि सर्वत्र समवस्थितम् ईश्वरम् ।
न हिनस्ति आत्मना आत्मानम् ततः याति पराम् गतिम् ॥ १३ २९॥
Aphorism
One who sees the Supersoul equally present everywhere, in every living being, does not destroy the SELF by the self. Thus he takes the highest path.
Note:
Does not destroy the SELF by the self = Because he does not destroy the self, he gets the supreme goal of Moksha. When an ignorant person identifies himself with the body, he ignores the soul and destroys it. Here destroying means failing to gain the goal of Moksha.
Meaning
समं — equal; पश्यन् — seeing; हि — indeed; सर्वत्र — everywhere; समवस्थितम् — equally situated; ईश्वरम् — the lotd; न — not; हिनस्ति — destroy; आत्मना — by the Self; आत्मानम् — the Self; ततः — then; याति — goes; पराम् — the highest; गतिम् — path.
समं
पश्यन्हि सर्वत्र समवस्थितमीश्वरम्
।
न
हिनस्त्यात्मनात्मानं ततो
याति परां गतिम् ॥ १३ २९॥
Anvaya:
(यः) सर्वत्र समवस्थितम् ईश्वरम् समं पश्यन् हि आत्मना आत्मानम् न हिनस्ति,(सः) ततः पराम् गतिम् याति ।
VERSE 13.30
प्रकृत्या
एव च कर्माणि क्रियमाणानि
सर्वशः ।
यः
पश्यति तथा आत्मानम् अकर्तारम्
सः पश्यति ॥ १३ ३०॥
Aphorism
One who can see that all actions are done by the Prakriti and that the self does nothing (he) actually sees.
Note:
Prakriti = The Maya or sakti or power, of the Lord transformed into body and senses.
He who does not want to take credit for his actions but considers the Lord as the doer of all actions has surrendered himself to the Lord.
Ramana Maharshi on surrender in Talk 503 said:
“ If you surrender yourself to the Higher Power all is well. That Power sees your affairs through. Only so long as you think that you are the worker you are obliged to reap the fruits of your actions. If on the other hand, you surrender yourself and recognize your individual self as only a tool of the Higher Power, that Power will take over your affairs along with the fruits of actions. You are no longer affected by them and the work goes on unhampered. Whether you recognize the Power or not the scheme of things does not alter. Only there is a change of outlook.”
 |
| Ramana Maharshi |
Meaning
प्रकृत्या — by Prakriti; एव — even; च — and; कर्माणि — actions; क्रियमाणानि — being performed; सर्वशः — in all respects; यः — who; पश्यति — sees; तथा — so; आत्मानम् — the Self; अकर्तारम् — the nondoer; सः — he; पश्यति — sees.
With sandhi:
प्रकृत्यैव
च कर्माणि क्रियमाणानि सर्वशः
।
यः
पश्यति तथात्मानमकर्तारं स
पश्यति ॥ १३ ३०॥
Anvaya:
यः च प्रकृत्या एव कर्माणि सर्वशः क्रियमाणानि, तथा आत्मानम् अकर्तारम् पश्यति, सः पश्यति ।
VERSE 13.31
यदा
भूत पृथक् भावम् एकस्थम्
अनुपश्यति ।
ततः
एव च विस्तारम् ब्रह्म सम्पद्यते
तदा ॥ १३ ३१॥
Aphorism
When he sees the diverse existence of beings centered in the One, and that evolution is from that One only, he becomes one with Brahman.
Note:
This verse refutes the Sankhya view that Prakriti and its manifestations are quite distinct from Purusha and that Prakriti exists independently of Purusha. According to Vedanta Prakriti, is superimposed on Brahman.
Diverse existence of beings = This is the realization of the identity of the universe and the Self.
Evolution is from that One only = All that exists emanated from That only.
When he sees = When he truly realizes. When an unrealized person asks himself "Who am I?", the intellect will quickly jump to answer by saying " I am Brahman", based on the knowledge gained from scriptures or from a great person. This is not the correct answer. To get the correct answer one must quieten the intellect and get the answer from the heart.
Meaning
यदा — when; भूत — of beings; पृथक् — separate; भावम् — existence; एक — in one; स्थम् — seated; अनुपश्यति — discerns; ततः — thereafter; एव — even; च — and; विस्तारम् — the expansion; ब्रह्म — Brahman; सम्पद्यते — becomes; तदा — at that time.
With sandhi:
यदा
भूतपृथग्भावमेकस्थमनुपश्यति
।
तत
एव च विस्तारं ब्रह्म सम्पद्यते
तदा ॥ १३ ३१॥
Anvaya:
यदा भूत पृथक् भावम् एकस्थम् च ततः एव विस्तारम् अनुपश्यति, तदा ब्रह्म सम्पद्यते ।
VERSE 13.32
अनादित्वात्
निर्गुणत्वात् परम् आत्मा
अयम् अव्ययः ।
शरीरस्थः
अपि कौन्तेय न करोति न लिप्यते
॥ १३ ३२॥
Aphorism
Being beginningless, and without attributes, the imperishable Supreme Self, though seated in the body, O! Kaunteya, does not act nor is affected by the actions.
Note:
The ether pervades all things without obstruction and is not affected by the qualities of the things it pervades. Similarly, the Supreme Self, dwelling in the bodies of men, angels, and animals is not affected by the innate qualities of these beings. It is like a film of a flood that does not wet the screen nor does a fire projected on it burn it. The screen remains unaffected by whatever is projected on it.
Meaning
अनादित्वात् — from beginninglessness; निर्गुणत्वात् — due to being attributelessness; परम् — the supreme; आत्मा — Self; अयम् — this; अव्ययः — imperishable; शरीर — in the body; स्थः — dwelling; अपि — also; कौन्तेय — O son of Kunti; न — not; करोति — acts; न — not; लिप्यते — is affected.
With sandhi:
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः
।
शरीरस्थोऽपि
कौन्तेय न करोति न लिप्यते ॥
१३ ३२॥
Anvaya:
हे कौन्तेय! अयम् परमात्मा अनादित्वात्, निर्गुणत्वात्, अव्ययः शरीरस्थः अपि न करोति, न लिप्यते ।
VERSE 13.33
यथा
सर्वगतम् सौक्ष्म्यात् आकाशम्
न उपलिप्यते ।
सर्वत्र
अवस्थितः देहे तथा आत्मा न
उपलिप्यते ॥ १३ ३२॥
Aphorism
The ether, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman's vision does not mix with the body, though situated in that body.
Meaning
यथा — as; सर्व गतम् — all-pervading; सौक्ष्म्यात् — due to being subtle; आकाशम् — the ether; न — never; उपलिप्यते — mixes; सर्वत्र — everywhere; अवस्थितः — situated; देहे — in the body; तथा — so; आत्मा — the self; न — never; उपलिप्यते — mixes.
With sandhi:
यथा
सर्वगतं सौक्ष्म्यादाकाशं
नोपलिप्यते ।
सर्वत्रावस्थितो
देहे तथात्मा नोपलिप्यते ॥
१३ ३२॥
Anvaya:
यथा सर्वगतम् आकाशम् सौक्ष्म्यात् न उपलिप्यते, तथा सर्वत्र देहे अवस्थितः आत्मा न उपलिप्यते ।
VERSE 13.34
यथा
प्रकाशयति एकः कृत्स्नम्
लोकम् इमम् रविः ।
क्षेत्रम्
क्षेत्री तथा कृत्स्नम्
प्रकाशयति भारत ॥ १३ ३३॥
Aphorism
O son of Bharata, as the sun alone, illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
Meaning
यथा — as; प्रकाशयति — illuminates; एकः — one; कृत्स्नम् — the whole; लोकम् — universe; इमम् — this; रविः — sun; क्षेत्रम् — this body; क्षेत्री — thesoul; तथा — similarly; कृत्स्नम् — all; प्रकाशयति — illuminates; भारत — O sonof Bharata.
यथा
प्रकाशयत्येकः कृत्स्नं
लोकमिमं रविः ।
क्षेत्रं
क्षेत्री तथा कृत्स्नं प्रकाशयति
भारत ॥ १३ ३३॥
Anvaya:
हे भारत! यथा एकः रविः इमम् कृत्स्नम् लोकम् प्रकाशयति, तथा क्षेत्री कृत्स्नम् क्षेत्रम् प्रकाशयति ।
VERSE 13.34
क्षेत्र
क्षेत्रज्ञयोः एवम् अन्तरम्
ज्ञान चक्षुषा ।
भूत
प्रकृति मोक्षम् च ये विदुः
यान्ति ते परम् ॥ १३ ३४॥
Aphorism
Those who see with eyes of wisdom the difference between the field and the knower of the field, can also understand the process of liberation from bondage in material nature, and attain the supreme goal.
Notes:
Material nature = Ignorance.
Meaning
क्षेत्र — of the body; क्षेत्रज्ञयोः — of the proprietor of the body; एवम् — thus; अन्तरम् — the difference; ज्ञान चक्षुषा — by the vision of knowledge; भूत — of the living entity; प्रकृति — from material nature; मोक्षम् — the liberation; च — and; ये — those who; विदुः — know; यान्ति — approach; ते — they; परम् — the Supreme.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं
ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं
च ये विदुर्यान्ति ते परम् ॥
१३ ३४॥
Anvaya:
एवम् ये ज्ञान चक्षुषा क्षेत्र क्षेत्रज्ञयोः अन्तरम् (ज्ञानं) भूत प्रकृति मोक्षम् च विदुः, ते परम् यान्ति ।
End of Chapter
ॐ
तत् सत् इति श्रीमत् भगवत्
गीतासु उपनिषत्सु
ब्रह्म
विद्यायाम् योग शास्त्रे
श्रीकृष्ण अर्जुन संवादे
क्षेत्र
क्षेत्रज्ञ विभाग योगः नाम
त्रयोदशः अध्यायः ॥ १३॥
Thus in the Blessed Gita, the Essence of the Upanishads, the Science of Brahman, and the Scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth chapter, entitled THE DISCRIMINATION BETWEEN MATTER AND SPIRIT.
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