06.035
Pancharatra: Bhagavad Gita 13th chapter.
The Supreme Lord spoke:
O son of Kunti, this body is referred to as the field, and one who knows this is called the knower of the field by those who understand.
O Bharata, understand that I am also the knower of the field in all fields. The knowledge concerning the field and its knower is considered by me to be true knowledge.
Listen to me briefly as I describe that field, what it is like, what modifications it undergoes, from where it arises, and who has influence over it.
The sages have sung about it in many ways, through various Vedic hymns and distinct aphorisms of Vedanta, all determined with logical reasoning.
The great elements, ego, intellect, and the unmanifest, along with the ten senses, one mind, and the five sense objects.
Desire, aversion, pleasure, pain, the aggregate, consciousness, and steadiness; this is the field, briefly described with its modifications.
The qualities of humility, sincerity, non-violence, forgiveness, honesty, service to the teacher, cleanliness, steadfastness, and self-control are emphasized.
It is about cultivating detachment from sensory objects, maintaining humility, and constantly reflecting on the inherent troubles of life such as birth, death, aging, disease, and suffering.
One should maintain detachment and lack of affection towards family and possessions, and always remain equanimous in favorable and unfavorable situations.
In me, with unwavering and exclusive devotion, one should reside in a solitary place, showing disinterest in the crowd of people.
The eternal nature of spiritual knowledge and the vision of the purpose of truth is considered true knowledge. Anything contrary to this is regarded as ignorance.
I will explain what is to be known, knowing which one attains immortality. The supreme Brahman is without beginning and is beyond the concepts of being and non-being.
The Supreme Being has His hands and feet everywhere, His eyes, heads, and faces in all directions, and His ears are present throughout the world. He pervades all things, sustaining everything.
It appears as the qualities of all the senses, yet it is devoid of all senses. It is unattached and supports everything, being without qualities, yet it experiences qualities.
"It is both outside and inside of all beings, both immovable and movable. Due to its subtlety, it is incomprehensible, and it is both far away and near."
The entity is undivided yet appears divided among beings, sustaining them. It is to be known as the one who devours and originates.
It is said that the light of all luminaries is beyond darkness. Knowledge, the knowable, and the goal of knowledge are all situated in the heart of everyone.
Thus, the field, knowledge, and the knowable have been briefly described. My devotee, by understanding this, attains my nature.
Understand that both nature and the person are without beginning; also recognize that all transformations and qualities arise from nature.
Nature is considered the cause in the role of the doer, while the soul is regarded as the cause in the role of the experiencer of happiness and distress.
A man, being situated in nature, indeed enjoys the qualities born of nature. His attachment to these qualities is the reason for his birth in good and bad wombs.
The transcendental person within this body is described as the overseer, permitter, supporter, enjoyer, and the great Lord, known as the Supreme Soul.
One who understands the person and nature along with their qualities, despite being situated in all circumstances, is not reborn.
Some perceive the self within by meditation, while others do so through Sankhya philosophy, Yoga, or Karma Yoga.
Others, who are ignorant, worship after hearing from others. They too cross over death, being devoted to the scriptures.
O chief of the Bharatas, understand that every being, whether it is immovable or movable, is born from the union of the field and the knower of the field.
He truly sees who perceives the Supreme Lord present equally in all creatures, the eternal amidst the transient.
One who sees the Lord equally present everywhere does not harm himself by himself and thus attains the supreme state.
Actions are performed entirely by nature. One who sees the self as not the doer, truly sees.
When one perceives the distinct existence of all beings as unified, then one truly attains the vastness of Brahman.
The Supreme Soul, being without beginning and devoid of qualities, is imperishable. Even though it resides within the body, O Arjuna, it neither acts nor is tainted by actions.
Just as the all-pervading space is not affected because of its subtle nature, similarly, the soul, though present throughout the body, remains unaffected.
Just as the sun illuminates the whole world, the knower of the field illuminates the entire field, O Bhārata.
Those who perceive with the eye of knowledge the distinction between the field and the knower of the field, and understand the liberation of the elements of nature, they reach the supreme state.
