Bhagwad Gita - Post 160

Chapter 13

The Yoga of the Distinction Between the Field and the Knower of the Field

(Contd…)

Verse 21

Kaaryakaaranakartrutwe

Hetuh prakritiruchyate;

Purushah sukhaduhkhaanaam

Bhoktritwe heturuchyate.

In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.

Verse 22

Purushah prakritistho hi

Bhungkte prakritijaan gunaan;

Kaaranam gunasango’sya

Sadasadyoni janmasu.

The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of his birth in good and evil wombs.

Verse 23

Upadrashtaanumantaa cha

Bhartaa bhoktaa maheshwarah;

Paramaatmeti chaapyukto

Dehe’smin purushah parah.

The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.

Verse 24

Ya evam vetti purusham

Prakritim cha gunaih saha;

Sarvathaa vartamaano’pi

Na sa bhooyo’bhijaayate.

He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn.

Verse 25

Dhyaanenaatmani pashyanti

Kechidaatmaanamaatmanaa;

Anye saankhyena yogena

Karmayogena chaapare.

Some by meditation behold the Self in the Self by the Self, others by the Yoga of knowledge, and others by the Yoga of action.

Verse 26

Anye twevamajaanantah

Shrutwaanyebhya upaasate;

Te’pi chaatitarantyeva

Mrityum shrutiparaayanaah.

Others also, not knowing thus, worship, having heard of it from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.

Verse 27

Yaavat sanjaayate kinchit

Sattwam sthaavarajangamam;

Kshetrakshetrajnasamyogaat

Tadviddhi bharatarshabha.

Wherever a being is born, whether it be unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the Field and its Knower.

Verse 28

Samam sarveshu bhooteshu

Tishthantam parameshwaram;

Vinashyatswavinashyantam

Yah pashyati sa pashyati.

He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing.

Verse  29

Samam pashyan hi sarvatra

Samavasthitameeshwaram;

Na hinastyaatmanaa’tmaanam

Tato yaati paraam gatim.

Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.

Verse 30

Prakrityaiva cha karmaani

Kriyamaanaani sarvashah;

Yah pashyati tathaa’tmaanam

Akartaaram sa pashyati.

He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.

Verse 31

Yadaa bhootaprithagbhaavam

Ekastham anupashyati;

Tata eva cha vistaaram

Brahma sampadyate tadaa.

When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.

Verse 32

Anaaditwaan nirgunatwaat

Paramaatmaayam avyayah;

Shareerastho’pi kaunteya

Na karoti na lipyate.

Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted!

Verse 33

Yathaa sarvagatam

Saukshmyaadaakaasham nopalipyate;

Sarvatraavasthito dehe

Tathaatmaa nopalipyate.

As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.

Verse 34

Yathaa prakaashayatyekah

Kritsnam lokamimam ravih;

Kshetram kshetree tathaa

Kritsnam prakaashayati bhaarata.

Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!

Verse 35

Kshetrakshetrajnayor evam

Antaram jnaanachakshushaa;

Bhootaprakritimoksham cha ye

Vidur yaanti te param.

They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Kshetrakshetrajnavibhaagayogo Naama Trayodasho’dhyaayah

Thus, in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled: “The Yoga of the Distinction Between the Field and the Knower of the Field”

Love.