Chapter 13

English Meaning Adhyay ThirteenThe Yoga of discrimination between the Field and the Knower of the Field.

	Shree Bhagwan said
1	This body,Arjuna, is termed as the Field ( Khshetra ); and him who knows it, the sages descerning the truth about both refer to as the knower of Field ( khshetragya ).
2	Know Myself to be the Khshetragya ( individual soul ) also in all the Kshetras, Arjuna. And it is the knowledge of Kshetra and Kshetragya (ie., of Master with its evolutes and the Spirit ) which I consider a Wisdom.
3	What that Kshetra is and what it is like, and also what are its evolutes, again, whence is what, and also finally who that Khshetragya is, and what his glory--hear all this from Me in a nutshell.
4	The truth about the Khshetra and Khshetragya has been expounded by the seers in manifold ways; again, it has been separately stated in different Vedic chants and also in the conclusive and reasoned texts of Brahmsutras.
5	The five elements, the ego, the intellect, the Unmanifest ( Primordial Matter ), the ten organs (of perception and action ), the mind, and the five objects of sense (sound, touch, colour,taste and smell);
6	Also desire , aversion, pleasure, pain, the physical body, consciousness, firmness: thus is the Khshetra, with its evolutes, briefly stated.
7	Absence of pride, freedom from hypocrisy, non-voilence, forbearance, straightness of body, speech and mind,devout service of preceptor internal and external purity, steadfastness of mind and control of body, mind and senses
8	Dispassion towards the objects of enjoyment of this word and the next, and also absense of egotism, pondering again and again on the pain and the evils inherent in birth, death, old age and desease;
9	Absence of attachment and feeling of mine-ness in respect of son, wife, home etc., and constant equipoise of mind both in favourable and unfavourable circumstances.
10	Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, and finding no enjoyment in the company of men.
11	Fixity in Self-knowledge and seeing God as the object to true knowledge: all this is declared as Knowledge, and what is other than this is called ignorance.
12	I shall speak to you at lenth about that which ought to be known, and knowing which one attains supreme Bliss, That supreme Brahma, who is the lord of beginning-less entities, is said to be neither Sat ( being ) nor Asat ( non-being ).
13	It has hands and feet on all sides, eyes, head, and mouth in all directions, and eares all around; for it stands pervading all in the universe.
14	Though perceiving all sense-objects It is , really speaking, devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, It is the enjoyer of qualities (the three modes of Prakriti ).
15	It exists without and within all beings, and constitutes the animate and inanimate creation as well. And by reason of its subtlety, it is incomprehensible; It is close at hand, and stands afar too.
16	Though integral like space in the undivided aspect, It appears divided as it were in all animate and inanimate beings. And that Godhead, which is the only object worth knowing, is the sustainer of beings ( as Vishnu ), the destroyer ( as Rudra ) and the creater of all (as Brahmaa)
17	That supreme Brahma is said to be the light of all lights and entirely beyond Maya. That Godhead is knowledge itself worth knowing, and worth attaining through real wisdom, and is particularly seated in the heart of all.
18	Thus the truth of the Khshetra and knowledge, as well as of the object worth knowing, God has been briefly discussed; knowing this in reality, My devotee enters into My being.
19	Prakriti and Purush, know both these things as beginningless. And know all modifications such as likes and dislikes etc. and all objects constituted of the three Gunas as born of Prakriti.
20	Prakriti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is declaraed to be the cause of experience of joys and sorrows.
21	Only the Purusha seated in Prakriti senses objects of the nature of the three Gunas evolved from Prakriti. And it is contact with these Gunas that is responsible for the birth of this soul in good and evil wombs.
22	The Spirit dwelling in this body, is really the same as Supreme. He has been spoken of as the Witness, the true Guide, the Sustainer of all, the Experiencer ( as the embodied soul ), the Overlord and the Absolute as well.
23	He who thus knows the Purusha ( Spirit ) and Prakriti (Nature ) together with the Gunas,-- even though performing his duties in every way, is never born again.
24	Some by meditataion behold the Supreme Spirit in the heart with the help of their refined and sharp intellect; others realize it through the discipline of Knowledge, and others, again, through the discipline of Action.
25	Other dull-witted persons, however, not knowing thus, worship even as they have heard from others; and even those who are thus devoted to hearing,are able to cross the ocean of mundane existence in the shape of death.
26	Arjuna, whatsoever being, animate or inanimate, is born, know it as emanated from the union of Khshetragya ( Matter ) and the Khshetragya (Sprit ).
27	He alone truly sees, who sees the supreme Lord as imperishable and abiding equally in all perishable beings, both animate and inanimate.
28	For, he who kills not himself by himself, by seeing the supreme Lord equally present in all, as one, thereby reaches the supreme state.
29	And he alone really sees, who sees all actions being performed in every way by Prakriti alone, and the Self as the non-doer.
30	The moment man perceives the diversified existence af beings as rooted in the one Supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahma ( who is Truth, Consciousness and Bliss solidified ).
31	Arjuna, being without beginning and without attributes, this indestructible supreme Spirit, though dwelling in the body, in fact does nothing, nor gets contaminated.
32	As the all pervading ether is not tainted by reason of its subtlety, so seated every where in the body, the Self is not affected by the attributes of the body due to its attributeless character.
33	Arjuna, as the one sun illumines the entire universe , so the one Atma ( Spirit ) illumines the whole Khshetra ( Field ).
34	Those who thus perceive with the eye of wisdom the difference between the Khshetra and Khshetragya, and the phenomenon of liberation from Prakriti with her evolutes, reach the supreme eternal Spirit.
end	Thus in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Shree Krishna and Arjuna, ends the Thirteenth chapter entitled " The Yoga of discrimination between the Field and the Knower of the Field. "