THE THIRTEEN CHAPTER
Arjuna spoke: “O Keshav, what is Prakriti? Who is Purush? What is Kshetra, and who knows the Kshetra? What constitutes knowledge, and what is the highest truth to know? I wish to understand all of this. Please explain it to me.”
Lord Krishna replied, "O son of Kunti, this body is known as Kshetra, akin to a field, and the soul that inhabits it is like the landlord who sows seeds of good and bad deeds within this field and reaps their fruits. Thus, one who understands the true nature of this body is termed a Nirguna Gyani (one with transcendental knowledge).
O Arjuna, many perceive this creature as unblemished and Nirlep (untouched by history of deeds), yet they fail to grasp the truth. Based on their actions, creatures are seen suffering across eighty-four million species, and even within the human form, many endure afflictions such as deafness and blindness. How can these beings be considered Nirlep? Only when I liberate them from worldly bonds do they become truly free and untainted.
As I am aware of the cause of this body, so too does my enlightened devotee understand it through my knowledge; I am not informed by anyone else’s wisdom because I am the embodiment of knowledge itself. It is through my transcendental knowledge that you all can comprehend me and the cause of this body.
Now listen to the composition of this body—the elements it consists of, what fills it, its origins, and the influence of one who knows this body. Sages have variously described it through the Vedas and Brahmasutras, employing numerous methods and techniques. Let me share my true perspective.
There are five elements: ether, earth, water, fire, and air—these form our body. The five senses include ears, eyes, nose, skin, and tongue. The skin discerns softness or hardness; eyes perceive beauty or ugliness; the tongue tastes sweetness or sourness; the nose detects scents; hands give; feet move; the anus excretes waste; the genitals control urination; speech articulates thoughts.
Furthermore, mind, intellect, chitta (consciousness), and ego are four aspects of the soul. The mind incites senses to perform deeds; intellect discerns right from wrong; chitta keeps beings perpetually restless with thoughts of past and future actions; ego claims ownership and is the root of all suffering.
Desire, aversion, joy, sorrow, awareness, fortitude—all these combined form
the human body known as Kshetra.
Now consider the traits of a Nirguna Gyani: such a sage seeks no honor in this world; remains unangered by praise or criticism; does not boast about virtues for personal gain; harms no living being; lives humbly among the virtuous; serves their Guru selflessly and sincerely; practices devotion infused with knowledge even at bodily discomfort; restrains from false desires; constantly chants my name without abandoning devotion out of fear or societal pressure; controls senses from indulging in pleasures; maintains humility; and remains ever-conscious of sins leading to birth and death as well as ailments arising in old age."
He always strives to be free from these sinful deeds, does not dwell with men or women in attachment, perceives wealth, pleasure, and pain with equanimity, remains undisturbed by the gods and their devotees, is unaffected by worldly people, lives in solitude in the forest, and constantly meditates on Brahmvidya. Moment by moment, he yearns for liberation and reflects upon it. O Arjuna! These are the signs of my Nirguna Gyan and Nirguna Gyani (the sight of such a virtuous person is very rare; the creature who serves such a virtuous person, providing food and clothing, is indeed fortunate).
A Sadhu who opposes this knowledge—arrogant, deceitful, greedy, violent, indulging in intoxicants like liquor, cannabis, charas, tobacco; a meat-eater; a curse-giver; engaging in Jantra-mantra; a yarn-talisman; a physician and astrologer driven by greed for money; a money-lender; a land-grower in the name of a temple or Dharamshala consuming its produce—serving such a person is one thing but even visiting them brings great sin to the householder because they have corrupted their dharma-karma(the man who accompanies
such a corrupt monk also becomes corrupt).
O Arjuna! Now listen to my formless all-pervading form (Brahm-Swaroop), which is worthy of knowing. I am the Supreme Lord; to know Me is to know everything. As one who sees the sun sees everything, so too does the blind man who does not see the sun see nothing. Thus, he who has seen me, the Omnipresent, through the eyes of knowledge has seen everything—the living entity, the Deity, the universe. That Brahma has no beginning or end; it is neither an imperishable being nor a perishable world; it has hands and feet everywhere, eyes all around it, mouths all around it, ears all around it. It stays away from ignorant beings with Triguna devotion and stays close to his Nirgun devotees. The omnipresent one is the Creator, Sustainer, and Destroyer of all. The moon, the sun, and all other luminous objects pale in comparison to its light without darkness of ignorance—it is worthy of
knowing, knowledgeable, and known by the power of Gyanshakti.
O Arjuna! In this way, I have described in detail my omnipresent formless form that is capable of knowledge. My devotee thus acquires this knowledge.
O Arjun! Prakriti (nature), which is Maya (illusion), and Purusha (spirit), which is Jeeva (individual soul), know these two also as eternal. The senses—desire—hatred—pleasure—sorrow—Rajoguna (mode of passion), Tamoguna (mode of ignorance), Satoguna (mode of goodness)—all these are born of Prakriti.
“The living entity is subservient to Prakrti; the three qualities born of Prakrti—the pleasure and pain produced by these qualities—are experienced by that living entity who thus becomes entangled and must take birth again and again.”
O Arjuna! Just as the Jeev (living entity) resides in this body, so too does the
all-pervading God reside; ignorant people consider both as one. Now I will describe my Brahma Swaroop (divine form); listen carefully.
Maheshwara (the great lord), Paramatma (the supreme soul), all-seeing, bestower of wisdom, sustainer—these also reside within this body. O Arjuna! He who knows Purusha and Prakriti along with their qualities becomes free even while living in this human body—I liberate that Gyani swiftly.
O Arjuna! Some loving devotees see Parmatma (the supreme soul), my image within their hearts. Some wise men remember me by meditating on my image within their hearts through Gyan (knowledge). There are some men who do not know me but are very desirous of my sight (darshan) and knowledge. Those men accompany my Gyanis (enlightened ones), ask them for means to attain me; then Gyanis describe Nishkam Bhakti Yoga as the path to me. By practicing Nishkam Bhakti Yoga diligently, they come to know
me, see me, and attain me.
And there are many of my devotees who do not know me nor understand my knowledge; they observe my Gyanis’ routine and emulate it in their own lives.
O Arjuna! I also liberate such devotees. O Parth! Everything that appears as matter, whether immovable or movable, is all created by the union of the Lord and His Maya. The man who recognizes God as the creator and destroyer of the universe knows the truth and perceives reality. Such a man does not let his soul degenerate; instead, he elevates it to transcendence. Avidya (ignorance) is the cause of all actions in living beings; from this Avidya, all desires arise within them. When this Avidya is destroyed, the Jeevatma (individual soul) becomes pure, untainted, and immersed in my bliss. Thus, the man who acknowledges this as truth is a Gyani (enlightened one).
All these diverse beings seen in the world arise from My Mahamaya
(great illusion). When the cataclysm occurs, all these diverse beings are absorbed back into the same Mahamaya; thus, one who sees this attains My ecstasy.
O son of Kunti! I am the Supreme God of all worlds, eternal, formless, indestructible, and unchanging even when incarnate. Just as the sky is all-pervading but remains uninvolved due to its subtlety, so too is God incarnate—omnipresent and indestructible.
O Arjuna! Just as the sun illuminates the entire universe, so does Kshetra (the field), which is Prakriti-Mahamaya (nature-great illusion), illuminated by God, who is all-pervading. This illumination extends to all regions and bodies. (Just as Kshetra refers to the body, it also refers to Mahamaya because all creation originates from Mahamaya.) From the perspective of knowledge, Kshetra is Mahamaya, Kshetragya (the knower of the field) is Parmatma (God), Kshetra is the human body, and Jeevatma is Kshetragya. One who unravels these mysteries and follows the Gyana Marg (path of knowledge) attains liberation.
ITI SHRIMADBHAGWADGEETASUPANISHATSHU BRAHMAVIDYAYAM YOGSHASTRE SHRIKRISHNAARJUN SAMVADE KSHETRAKSHETRAGYAVIBHAG YOGONAM TREYADASHOADHYAYAH ॥13॥
|| SHRIKRISHAN ARPAN MASTU ||
