Gita Satsangh-Entire Chapter 13 without commentary

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Dandavat pranams to all!

 

Before we proceed to the next Chapter in the Holy Gita, I am reproducing below

the entire Chapter 13 without commentary such that you can read it without

interruptions if you wish to do so...

 

To listen to Swami Brahmanananda of the Chinmaya Mission

chanting this Chapter...

 

Chapter 13 The Field & the Knower of the Field

Arjuna Uvaacha:

 

Prakritim purusham chaiva kshetram kshetrajnameva cha;

Etadveditumicchaami jnaanam jneyam cha keshava.

 

Arjuna said:

1. I wish to learn about Nature (matter) and the Spirit (soul), the Field and

the Knower of the Field, knowledge and that which ought to be known.

 

Sri Bhagavaan Uvaacha:

 

Idam shareeram kaunteya kshetramityabhidheeyate;

Etadyo vetti tam praahuh kshetrajna iti tadvidah.

 

2. O son of Kunti, this body is referred to as the 'field'. Those who are versed

in this call him who is conscious of it as the 'knower of the field'.

 

Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;

Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.

 

3. Do thou also know Me as the Knower of the Field in all fields, O Arjuna!

Knowledge of both the Field and the Knower of the Field is considered by Me to

be the knowledge.

 

Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat;

Sa cha yo yatprabhaavashcha tatsamaasena me shrinu.

 

4. What the Field is and of what nature, what its modifications are and whence

it is, and also who He is and what His powers are-hear all that from Me in

brief.

 

Rishibhirbahudhaa geetam cchandobhirvividhaih prithak;

Brahmasootrapadaishchaiva hetumadbhirvinishchitaih.

 

5. Sages have sung in many ways, in various distinctive chants and also in the

suggestive words indicative of the Absolute, full of reasoning and decisive.

 

Mahaabhootaanyahankaaro buddhiravyaktameva cha;

Indriyaani dashaikam cha pancha chendriyagocharaah.

 

6. The great elements, egoism, intellect and also unmanifested Nature, the ten

senses and one, and the five objects of the senses,

 

Icchaa dweshah sukham duhkham sanghaatashchetanaa dhritih;

Etat kshetram samaasena savikaaramudaahritam.

 

7. Desire, hatred, pleasure, pain, the aggregate (the body), fortitude and

intelligence-the Field has thus been described briefly with its modifications.

 

Amaanitwam adambhitwam ahimsaa kshaantiraarjavam;

Aachaaryopaasanam shaucham sthairyamaatmavinigrahah.

 

8. Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of

the teacher, purity, steadfastness, self-control, Sankara Bhashya (Swami

Gambiranda's translation)

 

Indriyaartheshu vairaagyamanahankaara eva cha;

Janmamrityujaraavyaadhi duhkhadoshaanu darshanam.

 

9. Indifference to the objects of the senses, also absence of egoism, perception

of (or reflection on) the evil in birth, death, old age, sickness and pain,

 

Asaktiranabhishwangah putradaaragrihaadishu;

Nityam cha samachittatwam ishtaanishtopapattishu.

 

10. Non-attachment, non-identification of the Self with son, wife, home and the

rest, and constant even-mindedness on the attainment of the desirable and the

undesirable,

 

Mayi chaananyayogena bhaktiravyabhichaarinee;

Viviktadesha sevitwam aratir janasamsadi.

 

11. Unswerving devotion unto Me by the Yoga of non-separation, resort to

solitary places, distaste for the society of men,

 

Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;

Etajjnaanamiti proktam ajnaanam yadato'nyathaa.

 

12. Constancy in Self-knowledge, perception of the end of true knowledge-this is

declared to be knowledge, and what is opposed to it is ignorance.

 

Jneyam yattat pravakshyaami yajjnaatwaa'mritamashnute;

Anaadimatparam brahma na sattannaasaduchyate.

 

13. I will declare that which has to be known, knowing which one attains to

immortality, the beginningless supreme Brahman, called neither being nor

non-being.

 

Sarvatah paanipaadam tat sarvato'kshishiromukham;

Sarvatah shrutimalloke sarvamaavritya tishthati.

 

14. With hands and feet everywhere, with eyes, heads and mouths everywhere, with

ears everywhere, He exists in the worlds, enveloping all.

 

Sarvendriyagunaabhaasam sarvendriyavivarjitam;

Asaktam sarvabhricchaiva nirgunam gunabhoktru cha.

 

15. Shining by the functions of all the senses, yet without the senses;

unattached, yet supporting all; devoid of qualities, yet their experiencer,

 

Bahirantashcha bhootaanaam acharam charameva cha;

Sookshmatwaat tadavijneyam doorastham chaantike cha tat.

 

16. Without and within (all) beings, the unmoving and also the moving; because

of His subtlety, unknowable; and near and far away is That.

 

Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;

Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.

 

17. And undivided, yet He exists as if divided in beings; He is to be known as

the supporter of beings; He devours and He generates also.

 

Jyotishaamapi tajjyotistamasah paramuchyate;

Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam.

 

18. That, the Light of all lights, is beyond darkness; it is said to be

knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.

 

Iti kshetram tathaa jnaanam jneyam choktam samaasatah;

Madbhakta etadvijnaaya madbhaavaayopapadyate.

 

19. Thus the Field as well as knowledge and the Knowable have been briefly

stated. My devotee, knowing this, enters into My Being.

 

Prakritim purusham chaiva viddhyaanaadee ubhaavapi;

Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.

 

20. Know thou that Nature and Spirit are beginningless; and know also that all

modifications and qualities are born of Nature.

 

Kaaryakaaranakartrutwe hetuh prakritiruchyate;

Purushah sukhaduhkhaanaam bhoktritwe heturuchyate.

 

21. 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.

 

Purushah prakritistho hi bhungkte prakritijaan gunaan;

Kaaranam gunasango'sya sadasadyoni janmasu.

 

22. 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.

 

Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah;

Paramaatmeti chaapyukto dehe'smin purushah parah.

 

23. The Supreme Soul in this body is also called the spectator, the permitter,

the supporter, the enjoyer, the great Lord and the Supreme Self.

 

Ya evam vetti purusham prakritim cha gunaih saha;

Sarvathaa vartamaano'pi na sa bhooyo'bhijaayate.

 

24. He who thus knows Spirit and Matter, together with the qualities, in

whatever condition he may be, he is not reborn.

 

Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa;

Anye saankhyena yogena karmayogena chaapare.

 

25. 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.

 

Anye twevamajaanantah shrutwaanyebhya upaasate;

Te'pi chaatitarantyeva mrityum shrutiparaayanaah.

 

26. 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.

 

Yaavat sanjaayate kinchit sattwam sthaavarajangamam;

Kshetrakshetrajnasamyogaat tadviddhi bharatarshabha.

 

27. 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.

 

Samam sarveshu bhooteshu tishthantam parameshwaram;

Vinashyatswavinashyantam yah pashyati sa pashyati.

 

28. He sees, who sees the Supreme Lord, existing equally in all beings, the

unperishing within the perishing.

 

Samam pashyan hi sarvatra samavasthitameeshwaram;

Na hinastyaatmanaa'tmaanam tato yaati paraam gatim.

 

29. Because he who sees the same Lord dwelling equally everywhere does not

destroy the Self by the self, he goes to the highest goal.

 

Prakrityaiva cha karmaani kriyamaanaani sarvashah;

Yah pashyati tathaa'tmaanam akartaaram sa pashyati.

 

30. He sees, who sees that all actions are performed by Nature alone and that

the Self is actionless.

 

Yadaa bhootaprithagbhaavam ekastham anupashyati;

Tata eva cha vistaaram brahma sampadyate tadaa.

 

31. When a man sees the whole variety of beings as resting in the One, and

spreading forth from That alone, he then becomes Brahman.

 

Anaaditwaan nirgunatwaat paramaatmaayam avyayah;

Shareerastho'pi kaunteya na karoti na lipyate.

 

32. Being without beginning and devoid of (any) qualities, the Supreme Self,

imperishable, though dwelling in the body, O Arjuna, neither acts nor is

tainted!

 

Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;

Sarvatraavasthito dehe tathaatmaa nopalipyate.

 

33. As the all-pervading ether is not tainted because of its subtlety, so the

Self seated everywhere in the body, is not tainted.

 

Yathaa prakaashayatyekah kritsnam lokamimam ravih;

Kshetram kshetree tathaa kritsnam prakaashayati bhaarata.

 

34. 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!

 

Kshetrakshetrajnayor evam antaram jnaanachakshushaa;

Bhootaprakritimoksham cha ye vidur yaanti te param.

 

35. 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.

 

 

 

Hari Om Tat Sat

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 "

 

 

 

Hare Krishna!!!