Introduction
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BHAGVAD-GITA
Chapter -13
"The Yoga of the
Distinction between the field and the knower of the field"
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| The body has been
called the field and the soul has been called the knower of the field. The
distination between these is very subtale and very fascinating. Field is
non-being, subjects to decay and is perishable knower of the field is being,
pure and imperishable. This chapter examines the differences between the field
and the knower of the field in all its aspects. Therefore, this chapter is
entitled "The yoga of the Distinction between the field and the knower of the
field". |
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-
Shri bhagavan S
aid
1.
O Arjuna this body is called the field and he who knows it is called the
knowner of the Fields, by those who know them i.e. the seirs |
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2. O Arjuna, know me
as the knower of the Field in all Fields. The knowledge of the field and its
knower is the true knowledge, this is my opinion that who knows this is the
possessor of the true knowledges. |
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3. What the field is
and what is its nature, what are its shortcomings, what is the knower of the
field, his powers, how its is hear from me in brief.
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4. Sages have
described in their songs in many ways and clearly in many hymns, and also in
the definite and authoritative way, it is described in Brahama-sutra. |
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5. The five
grosser elements sense of ego, intelligence as also the unmanifested, ten
senses and mind and the five objects of the senses.
(gross elements are – earth, water, air, space and heat, white objects of
senses are – sound, touch, form taste and smell).
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6. Liking and
disliking. Pleasure and pain the body, mind and perseverence, inbrief, describe
this field alongwith its various modifications. (Knower is the subject which is
reality, the objective world is illusory). |
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7. Lack of
pride, lack of deceitfulness, non-violence, patience, honesty, service of the
teacher, purity of body and mind and perseverance and control over senses. |
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8. Lack of
interest in the objects of desire, lack of ego and the knowledge of the
shortcomings of birth, death, old age, illness and pain. |
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9. Indifference
to worldly things, not craving for son, wifem household things and a persistant
evainess of mind, inall likable and dislikable happenings. |
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10. Constant
devotion is me, without any indiscipline and indiscrition, living in a sechuded
place, shunning the crowds of people. |
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11. The
knowledge which distinguishes the self from the non-self penception of the
truth as the end of the knowledge this is the true knowledge and all that which
does not conform to this is not the true knowledge; it is non-knowledge
(knowledge should be able to enlighten one about the true nature of the self
drom the non-self).
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12. I shall
describe that which is to be understood, by correct understanding of it (true
knowledge) one reaches the state where death cannot touch. It is the state of
supreme brahman which is said to have no beginning, neither it is existence nor
it is non-existence.
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13. His navels
and feet are everywhere, eyes, heads and faces are on all the sides. He
penmeates the world while dwelling inti at the same time. |
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14. It seems
that it has the attributes of all the senses. Yet it does not posses any of the
senses, it is not attached to anything yet it supports all the things, it is
beyond all the gunas (gunatata), and yet howing all of them. (Sun is the nature
of the supreme or kshetragya). |
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15. It is
within and without all the beings animate or inanimate or manimate, it is
animate as well as inanimate. Being too subtle it is very difficult to perceive
it is situated very near yet it is too far. |
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16. It is
undivisible yet seems divided among all the beings, it is knowledge, holder of
all the beings, it is the creator, the protector and the destroyer of all the
beings. |
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17. That
supreme Brahman is the light of lights. It is said to be totally beyond the
darkness. It is that knowledge, it is that knower and it is that object of the
knowledge – it is situated in the hearts of all beings. (Light shines into all
the hearts – is upanishadic quotation). |
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18. O Arjuna,
in this way, the field and also the knowledge and the form of the supreme
(Object of the knowledge) has been described briefly. After knowing this, my
devotee becomes worthy of my state. |
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19. The nature
(prakrit) and the soul (purusha) are without any beginning and without any end,
this you should know, O Arjuna. The modes (gunas) and forms are born by the
interaction of nature with itself. |
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20. Because it
is said that the nature is the seed (cause) of the effect, instrumentality and
the agency, and the soul (purusha) is said to be the exberienur of the pleasure
and of pain i.e. senses and the body is the creation of the nature, while the
experience is the creation of the soul. |
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21. The soul
(purusha) is established in nature (Prakrit). It experiences and enjoys the
modes (gunas) created by the nature. The attachment to the various modes
results into its birth in good and evil forms. |
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22. The
supreme Being in the body is said to be the witness, the controller, the
supporter, the experiences, the God and the supreme self. |
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23. The one
who possesses the true knowledge of the soul (purvsha) and nature (prakriti)
alongwith the modes (gunas-viz) satvik, rajasik and tamasik, though he keeps
working in ordinary way, he is attained to the highest state i.e. does not come
into the cycle of birth and death again. |
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24. O Arjuna
many experience the self within their self through the practice of meditation,
other reach by the path of knowledge and still other reach by works. |
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25. Some
others, who are not aware of these paths, near from others who know and
worship, doing it with devotion and faith they also cross the world of death. |
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26. O Arjuna,
know that all the beings, inanimate or animate are born through union of the
field and the known of the field. |
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27. At person
who is able to perceive that in the world of moving and unmoving beings, while
the beings are perishable the supreme being is imperishable and the situated in
all beings evenly. We percive the truth. |
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28. Because a
person who sees the self-settled in all beings evenly, does not perish, he is
able to reach the state of perfection. |
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29. The man
who perceives that all the works int his world are performed by the nature and
the self is not the does, he perceives the truth. |
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30. When a
person is able to see that all the different states of being are all situated
in the supreme being and they branchout from that one, attains to brahman. |
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31. O Arjuna, being beginningless and being without
attributes the self being established in the body, neither acts nor is involved
in its functions. |
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32. Like the
space, though all pervading, does not become tainted, because of its subtlity,
so does the self. |
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33. Like one Sun is capable of illuminating the
universe, the self also is able to illuminate the entire field (the entire
world of becoming). |
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34. Thus the sages who can perceive with the eyes of
knowledge the field and the knower of the field and the elements of
transcending the nature, attain the supreme bliss. |
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This chapter is entitled "The
Yoga of the Distinction between the field and the knower of the field". |
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