Bhagavatgita a detailed study chapter13.The field and the knower

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26. yaavath sanjaayathe kimchith satthvam

sThaavarajangamam

 

kshethrakshethrajnasamyogaath thadhvidDhi

bharatharshabha

All

that is born, movable or immovable, know them to be born only by the

conjunction of the kshethra and kshethrajna.

 

Then

matter, product of Prkrthi cannot remain without its inner self the Esvara.

Similarly the individual jiva or purusha cannot exist without its inner self ,

Esvara. The prkrthi is said to evolve due to the nearness purusha and the purusha gets into the cycle of

birth and death due to his identification with prkrthi. Hence everything that

is born is by the conjunction of purusha and prakrthi.

 

There

is some explanation necessary to understand this. Purusha is the spirit or the

individual self who is not the agent of action nor the enjoyer, ever free, not bound by karma. The creation of prakrthi is due to the

nearness of Purusha which means that through buddhi, the first evolute of prkrthi which is

also called mahath thathva , the self is reflected, which results in the

identification of the self with the buddhi due to ignorance and the creation

starts. Buddhi which is the evolute of prakrthi, which constitutes of the three

gunas, starts evolving into the three kinds of ahamkara and the whole creation

down to the gross bodies made of five elements, results. This is what is meant

by all things movable and immovable are born only by the association of

prakrthi and Purusha.

 

 

27.samam sarveshu bhootheshu

thishTantham parameSvaram

 

VinaSyathsu avinaSyantham yaH paSyathi sa paSyathi

 

One

who sees the Supreme Self equally existing in all beings , imperishable in all

that is perishable, alone says.

 

The

real perception consists in seeing the Supreme ruler, the inner self of all,

dwelling alike in all bodies who never perishes when the bodies perish. This

means the knowledge of the Purusha that he is separate from the prakrthi which

makes him identify himself with the Supreme Self, the inner self of all. Then

the understanding results that all

except the self are perishable and Paramesvara

, the Supreme Self is one only and the same in all beings. This is the real

perception.

 

 

28.samam paSyan hi sarvathra

samavasThitham eesvaram

 

Na hinasthi aathmanaa aathmaanam thatho yaathi paraam

gathim

Seeing

the Lord who is the Supreme Self everywhere, one attains the supreme goal of

Self realization which results in immortality and he does not any more harm

himself by himself, meaning, he does not identify himself anymore with his

body, mind and intellect which are all the products of prakrthi. The Lord said in

chapter 6 sloka 5 aathmaivaathmano

banDhuH aathmaiva ripuraatmanaH. The self alone is the close relative and

it itself is the enemy, meaning that the identification with the inner self

benefits the seeker and while doing so

with the outer world through his body, mind and intellect he harms himself

because it impedes his progress spiritually.

 

29. prakrthyaiva cha karmaaNi

kriyamaaNaani sarvaSaH

 

yaH paSyathi thaThaa aathmaanam akarthaaram sa

paSyathi

One

who sees that all actions are done by prakrthi only and that he is not the

agent of action, he alone has the real perception.

 

When

one identifies himself with his Self ,he understands that all actions are done by prakrthi

and the Self is not the doer. This is what the Lord said in chapter 3 sloka 28,

thathvavith thu mahaabaho guna karmavibhaagayoH

gunaa guNeshu varthanatha ithi mathvaa na sajjathe , one who knows the

reality, is not affected by the actions thinking that the gunas inside are

reacting with the gunas outside.

 

30. yadhaa bhoothaprThagbhaavam ekasTham

anupasyathi

 

Thatha eva cha visthaaram brahma sampadhyathe thadhaa

 

When

one sees all diversities of beings in one, Brahman, and Brahman spread in all,

he attains Brahman.

 

All

things are in space and space is in everything. Similarly all beings are in

Brahman who is also in everything. When we see the ocean we see the waves also

in it and at the same time the waves are seen as existing individually also.

But they are not recognized as different from the ocean. They arise from the

ocean and go back into it. Similarly the diversities arise from Brahman on

creation and merge back into Brahman. Brahman has expanded as the universe and

the universe consisting of individual entities, sentient and insentient exist

in Brahman only.