OM
13.
Yoga Matter and Spirit
1)
ARJUNA:
Prakriti (Matter) and Purusha (Spirit),
also the kshetra (the Field) and kshetrajna (Knower-of-the Field), Knowledge
and that which ought to be known – these, I wish to learn, O Keshava (Sri
Krishna).
2)
This body, O Kaunteya (Arjuna) I called Kshetra
(the Field) and he who knows it is called Kshetrajna (Knower-of-the Field) by
those who know them (Kshetra and Kshetrajna) ie: by the sages.
3)
Know me as the ‘Knower-of-the Field’ in all
‘Fields’, O Bharata (Arjuna); Knowledge of the ‘Field’ as also of the
‘Knower-of-the Field’ is considered by Me to be My Knowledge.
4)
What that Field is; of what nature it is; what
are the modifications; whence it is; and also who He is; and what His powers
are – these, hear from Me in brief.
5)
Rishi’s have sung (about the ‘Field’ and the
‘Knower-of-the Field’) in many ways, in various distinctive chants and also in
suggestive words indicative of Brahman, full of reason and decision.
6)
The great elements, egoism, intellect and also
the un-manifested (moola prakriti), the ten senses, and the one (the mind) and
the 5 objects-of-senses…
7)
Desire, hatred, pleasure, pain, aggregate
(body), intelligence, fortitude – This kshetra has been thus briefly described
with its modifications.
8)
Humility, unpretentiousness, non-injury,
forgiveness, uprightness, service to the teacher, purity, steadfastness,
self-control…
9)
Indifference to the objects of senses, and also
absence of egoism, perception of (or reflection upon) evils in birth, death,
old age, sickness and pain…
10)
Non Attachment; non-identification of Self with
son, wife, home and the rest; and constant even mindedness on the attainment of
the desirable and the undesirable…
11)
Unswerving devotion unto Me by the Yoga of
non-separation, resorting to solitary places, distaste for the society of men…
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’.
13)
I will declare that which has to be ‘known’
knowing which, one attains to Immortality – the beginning-less Supreme Brahman,
called neither being nor non-being.
14)
With hands and feet everywhere, with eyes, heads
and mouths everywhere, with ears everywhere, He exists in the world, enveloping
all.
15)
Shining by the functions of all the senses, yet
without the senses; unattached, yet supporting all; devoid of qualities, yet
their experiencer…
16)
Without and within (all) beings, the ‘unmoving’
and also the ‘moving’; because of its subtlety unknowable; and near and far
away – is That.
17)
And undivided, yet He exists as if divided in
beings; That is to be known as the Supporter of beings; He devours and He
generates.
18)
That (Brahman), the Light-of-all-lights, is said
to be beyond all darkness; (It is) Knowledge, the Object-of-Knowledge, seated
in the hearts of all, to be reached by Knowledge.
19)
Thus the Field as well as the knowledge and the
knowable have been briefly stated. Knowing this, My devotee enters into My
Being.
20)
Know you that Matter (Prakati) and Spirit
(Purusha) are both beginning-less; and know you also that all modifications and
qualities are born of Prakati.
21)
In the production of the effect and the cause,
Prakati is said to be the cause; in the experience of pleasure and pain,
Purusha is said to be the cause.
22)
The Purusha, seated in Prakriti, experiences the
qualities born of Prakriti; attachment to the qualities is the cause of his
birth in good and evil wombs.
23)
The supreme Purusha in this body is also called
the Spectator, the Permit-ter, the Supporter, the Enjoyer, the Great Lord and
Supreme Self.
24)
He who thus knows Purusha and Prakriti together
with the qualities, in whatsoever condition he may be, he is not born again.
25)
By meditation, some behold the Self in the self
by the self, others by Sankhya Yoga, and others by Karma Yoga.
26)
Others also, not knowing this, worship, having
heard of it from others; they too cross beyond death, if they would regard what
they have heard as their Supreme Refuge.
27)
Wherever any being is born, the unmoving or the
moving, know you, O Best of Bharatas (Arjuna), that it is from the union
between the ‘Field’ and the ‘Knower-of-the Field’.
28)
He sees, who sees the Supreme Lord existing
equally in all beings, the un-perishable within the perishing.
29)
Indeed, he who sees the same Lord everywhere
equally dwelling, destroys not the Self by the Self; therefore he goes to the
Highest Goal.
30)
He sees, who sees that all actions are performed
by Prakrati alone, and that the Self is actionless.
31)
When he (man) sees the whole variety-of-beings,
as resting in the One, and spreading forth from That (one) alone, he then
becomes Brahman.
32)
Being without beginning, and being devoid of
qualities, the Supreme Self, the Imperishable, though dwelling in the body, O
Kaunteya (Arjuna), neither acts, nor is tainted.
33)
As the all-pervading ether is not tainted,
because of its subtlety, so too the Self, seated everywhere in the body, is not
tainted.
34)
Just as one sun illuminates the whole world, so
also the Lord-of-the Field (Param-atman) illuminates the whole ‘Field’ O
Bharata (Arjuna).
35)
They who, with their eyes-of-wisdom come to know
the distinction between the ‘Field’ and ‘Knower-of-the Field’ and of the
liberation from the ‘Prakriti of being’, go to the Supreme.
Thus ends the 13th Chapter of the Bhagavad Gita.
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