Chapter
13 - The Yoga of Discrimination
between the Field and the Knower of the
Field
The
Blessed Sri Krsn said:
O
Arjun, this body (the miniature universe)
Is termed as the field or creation, and he
who knows it is called the creator by the
seers of truth. (13.01)
Know
Me to be the creator of all creation, O
Arjun. The true understanding of both the
creator and the creation is considered by
Me to be the transcendental or
metaphysical knowledge. (13.02)
What
the creation is, what it is like, what its
transformations are, What its
modifications are, whence is what, and
also who that creator is and what his
powers are; hear briefly from Me. (13.03)
The
truth about the creation and creator, has
been sung by the seers in many fold ways;
it has been stated separately in different
Vedic chants and also in the conclusive
and reasoned Text of the Brahma-sutra.
(13.04)
The
five great elements, the ego, the
intellect, Primordial Matter, (Nature) the
ten senses, the mind and five objects of
senses. (This creation which consists of
twenty-four elements.) (13.05)
Desire,
aversion, pleasure, pain, the body,
consciousness (life breath), Firmness:
this is the creation, with its
modifications briefly described. (13.06)
Absences
of pride, freedom from hypocrisy,
non-violence, forgiveness,
straightforwardness, service to the
teacher (guru), purity of body and mind,
stead fastness, self control. (13.07)
Dispassion
towards the objects of senses and absence
of egoism; constant perception of evil in
birth, death and old age and disease.
(13.08)
Non-attachment,
non-identification of the self with son,
wife, home and the like, and equanimity in
all desirable and undesirable happenings.
(13.09)
Unswerving
devotion to Me with whole hearted
(exclusive) discipline; resort to solitary
places, dislike for a crowd of people.
(13.10)
Constantly
in the knowledge of the spirit, insight
into the end of the knowledge of Truth -
this is declared to be (true) knowledge,
and what is contrary to it is ignorance.
(13.11)
I
shall describe that which is to be known
and by knowing which one attains
immortality. It is the Supreme Brahman Who
is beginning less and Who is said to be
neither existent nor non-existent. (13.12)
With
hands and feet everywhere; with eyes and
hands and mouths everywhere, with ears
everywhere He stands pervading all.
(13.13)
He
(God) though devoid of all senses is the
perceiver of all senses objects,
unattached yet sustains all, devoid of
Gunas (attributes) (qualities) yet enjoys
them. (13.14)
He
exists without and within all beings and
constitutes the moving and also the
unmoving creation; because of His subtlety
he is incomprehensible. He is close at
hand and stands afar too. (13.15)
He
is undivided and yet He seems to be
divided in all beings. He is the
sustainer, the destroyer and creator of
all beings. (13.16)
That
Supreme Soul is said to be the light of
all lights, entirely beyond darkness
(ignorance). He is knowledge, the
knowable, the goal of knowledge and is
seated in the hearts of all. (13.17)
Thus
the creation (body), knowledge and the
object of knowledge (the knowable) have
been briefly described; knowing this in
reality My devotee attains Me. (13.18)
Know
that Prakriti (Matter) and Purusha
(Spirit) are both beginningless and know
also that all modifications and Gunas
(modes) are born of Prakriti. Prakriti is
said to be the cause of effect, instrument
and agent while Purusha is said to be the
cause of the experience of pleasure and
pain. (13.19 - 20)
The
spirit seated in Matter enjoys the modes
born of Prakriti (Matter). Attachment to
the modes is the cause of its birth in
good and evil wombs. (13.21)
This
Supreme Spirit is the this body is said to
be the Witness, the Permitter, the
Sustainer, the Experiencer, the Great Lord
and the Supreme-Self. (He inspite of His
residence in the body, has no affinity
with it.) (13.22)
He
who thus knows Purusha (spirit) and
Prakriti (Nature) together with the modes,
though he acts in every way (whatever
state of life he may be in) he is not born
again. (13.23)
Some
perceive the self in the self by the self
by meditation; other by the discipline of
knowledge of knowledge, and still others
by the discipline of action. (13.24)
Others
ignorant of this (Discipline of
Meditation, knowledge and Action), hearing
from others worship; and they too go
beyond death by their devotion to what
they have heard. (13.25)
Whatever
being is born, moving or unmoving, O Best
of the Bharatas (Arjun), know it as
emanated from the union of the field and
knower of the field. (13.26)
He
alone truly sees, who sees the Supreme
Lord as imperishable and abiding equally
in all perishable beings. (13.27)
He
who sees the Lord present, equally
everywhere, does not destroy the self by
the self, therefore he attains the Supreme
Goal. (13.28)
He
who see that all actions are performed
only by Nature (Prakriti) and that the
self if not the doer, he verily sees.
(13.29)
When
he realizes that he manifold state of
beings is centered in the One, and is an
evolution from that One alone, then he
attains Brahman. (13.30)
O
Kaunteya, the self being without beginning
and without attributes, is imperishable
Paramatma (Supreme Soul) though dwelling
in the body, it neither acts nor in
tainted. (13.31)
As
the all pervading ether is not tainted by
reason of its subtlety, so the self seated
everywhere in the body, is not tainted.
(13.32)
O
Arjun, as the one sun illumines the entire
universe, so does the Lord-of-the-Spirit
illumines the whole field. (13.33)
Those
who with the eyes of wisdom perceive the
difference between Field and the Knower of
the field and the deliverance of beings
from prakriti, attain the supreme. (13.34)
Thus
with the utterance of Om, Tat, Sat, the
names of the Lord, in the Upanisad of the
Bhagawad Gita, the knowledge of Brahman,
the supreme science of yoga and the
dialogue between Sri Krsn and Arjun this
is the thirteenth discourse designated:
"The Yoga of Discrimination between
Field (Prakriti) and the Knower of the
Field (Spirit)"
Swami Veet Chintan T'Zorba-Krsna
Jyotish
Shastracharya
& Vedic Astrologer of India
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