LOTUS GITA-A PATH TO SALVATION

CHAPTER-XIII-BODY AS FIELD AND ITS KNOWLEDGE (1-34)
1-18 Subject of Body field and its knowledge
Shri Bhagvan uvacha
13.1. idam shariram kaunteya
kshetram iti abhidhiyate
yetat yah netti tam prahuh
kshetragyah iti tadvidah
Sri Bhagavan said:
Arjun! This body is called by the name as the Field (Ksetra) and one who knows this field is called Kshetragya by the wise persons.
13.2. kshetragyam cha api mam
viddhi sarva kshetreshu bhavata
kshetrakshetragyah gyanam
yat tata gyanam matam mama
Arjun! Take Me as Kshetragya (spirit) in all the fields and the getting the knowledge of field and Kshetragya that is only knowledge in My opinion.
13.3. tat kshetram yat cha yadrik
cha yadvikar yatah cha yat
sah cha yah yatprabhavah cha
tat samasena me shrinuh
The field whatever that is, its faults and consequences; also Kshetragya what ever its impact is; hear all this from Me in substance.
13.4. rishibhih bahudha gitam
chhandobhih vividhai prithak
brahmasutrapadaih cha eva
hetumadhih virischyataih
The substance about the field as well as the Kshetragya has been told by the seers in great details and it has been stated division wise in many ways in Vedic chants and also said in the reasoned set texts of the Brahmastutras.
13.5. mahabhutani ahankaro
buddhih avygktam eva cha
indriyani das ekam cha
samah cha indriyago charah
The field contains basic nature and reasoned intellect, reasoned ego, five great elements, ten organs of senses and perception and action, the mind, and the five objects of sense (sound, touch, colour, taste and smell) in all twenty four elements.
13.6. johha diveshah sukhamdukham
sanghatah chetna ghritih
etat chhetram samaseva
savikaram udahritam
Desire, enmity, pleasure, pain, physical body, consciousness and patience with these faults the field has been briefly stated.
13,7, amanitvam adambhitvam
ahimsa kshantih arjavam
acharyopasanam shaucham
sthairyam atmavinighahah
Absence of superiority, absence of imitation, non-violence, forgiveness, simplicity, service of the teacher, internal and external purity, stability and mind control;
13.8. indriyavthesu vairagyam
anhankarah eva cha
janmamrityujanavyadhi
dhukhadoshavidarshanam
Unattachment towards the objects of senses also absence of egoism and pondering repeatedly on the pain and evils inherent in birth, death, old age and disease;
13.9.asaktih anbhisvangah
putradev grihadishu
nityam cha samchittatvam
istaristopapattishu
. Absence of attachment and the feeling of uncollectiveness in respect of son, wife, home etc. and constant eqanimity of mind both in favourable and unfavourable circumstances;
13.10. mayi cha ananyagojena
bhaktih avyabhichavini
viviktadesh sevitvam
aratih janasansadi
Uncorrupt devotion to Me through exclusive Yoga, living by nature in seclusion and finding no nearness in the crowd of men;
13.11. adhatyagyananityatvama
tattvagyanarthdarshamam
etajgyanamiti proktam gyanam
yadatoanyatha
Continuity in spiritual-knowledge and viewing Almighty as the substantial knowledge every where: all this is knowledge, and it is said that any thing inconsistent to it is called ignorance.
13.12. gyeyam yat tat pravakshyami
yat gyatva amritam ashrute
anaditam param brahma na sat
tat na asat uchyate
I shall explain in detail about that which ought to be known and knowing that one feels immortal. That knowledge is beginningless supreme Brahma and that is said to be neither true (being) nor untrue (non-being).
13.13. sarvatah paripadam tatah
sarvatoakshishiramukham
sarvatah shritimat loke
sarvam avritya tistham
That Almighty has hands, feet, eyes, heads, mouths and ears every where; for it exists all in the universe.
13.14. sarvaindriya gunabhasam
sarva indriya vivarjitam
asaktam sarvabhrichhaive
nirgunam gunabhoktri cha
That Almighty is devoid of senses of perception still delights the objects of all the senses. That is unattached but maintains whole of the universe.That is devoid of qualities but user of all the qualities.
13.15. bahih antah cha bhutanam
acharam charam eva cha
sukshmatvat tat avigyeyam
durstham cha antike cha tatah
That exists within and without all beings and in the form of animate and inanimate creation as well. Due to its subtle form that is not felt but that exists very close as well as afar too.
13.16 avibhaktam cha bhutesu
vibhaktam eva cha sthitam
bhutbartvi cha tat gyeyam
grasishanu prbhavishnu cha
Though integral in its undivided aspect, that is situated as divided in all beings; and that Almighty, only object worth knowing, sustains, destroys and creats all being.
13.17. jyotisham api tat
jyotih tamasah param uchyate
gyanam gyeyam gyanagamyam
hridi sarvasya vishisthatam
That Almighty is the prime light of all lights and said to be entirely beyond absence of knowledge. That Almighty as knowledge itself, worth knowing, and worth attaining through knowledge is seated in the heart of all.
13.18. iti kshetram tatha gyanam
gyeyam cha uktam samasatah
madbhaktah etat vigyaya
madhbhavaya upapadhate
Thus the truth of the field, knowledge and object worth knowledge has been briefly discussed; My devotee knowing this in substance attains to My meanining.
19-34 Nature and human being with Knowledge
13.19. prakritim purusham cha eva
viddhi anadi ubhau api
vikaran cha gunan cha eva
viddhi prakritisambhavan
Nature (Prakrti) and Bramha (Purusa), take both these as beginningless. And know all Gunas (Satva, Rajas and Tamas) and Vikars (Desire, envy, pleasure etc.) are product of Nature.

13.20. kanyakaran kartritve hetuh
prakritih uchyate
purushah sukhduhkhanam
bhoktritve hetuh uchyate
Nature is said to be responsible for cause of action among doer and act; while the a creature is said to be the cause for experiencing joys and sorrows.
13.21. purushah prakritisthah hi
bhungate prakritjan gunan
karanam gunasangah asya
sadsadhyonijanmasu
Only a creature seated in Nature experiences Gunas evolved from Nature and its combination with Gunas causes into the birth of this soul in good or evil womb.
13.22. updrista anumanta cha bharta
bhokta maheshwarah
paramatma iti cha api uktah
dehe asmin purushah parah

The Spirit dwelling in this body become the Supreme since having connection and consenting with body it has been spoken of as the witness, a consentor, a sustainer, an experiencer as well as the possesor of it. But the spirit is said to be almighty as although it lives in the body still it is unattached to it.
13.23. yah evam vetti purusham
prakritim cha gunaih sah
sarvatha vartamanah api na
sah bhuyah abhijayate

One who knows the Purusa (Spirit) and Prakrti (Nature) together with the Gunas seperately - even though performing his duties in everyway, attains stage of salvation.
13.24. dhyanena atmani pashyanti
kechit atmanam atmana
anye sankhyena yogena
kamayogena cha apare
Some persons by meditation, other by yog of knowledge, some other through yog of action experience the supreme Spirit.
13.25. anye tu evam ajanantah
shutva anyebhyah eva
te api cha atitaranti eva
mrityum shrutiparanayah
Others who are unaware of meditation, yog of knowledge or yoga of action adopts path of worship even as they have heard from others; and even those who are thus devoted to hearing, are able to attain the stage of salvation.
13.26. yavat sanjayate kinchit
satvam sthavarjangamam
kshetrakshetragya samayogat
tat viddhi bharatarshabhah
Arjuna! All creatures animate or inanimate, are born, know it as emanated from the union of Ksetra (Matter) and the Ksetrajfia (Spirit).
13.27. samam sarvesu bhuteshu
tisthantam parameshvaram
vinashyatsu avinashyantam
yah pashyati sah pashyati
One, who looks the Almighty as imperishable and abiding equally in all perishable beings both animate and inanimate, has a right view.
13.28. samam pashyam hi sarvatra
samvyavasthitam ishwaram na
hinasti atmana atmanam
tatah yati param gatim
Because one who sees almighty situated evenly everywhere never kill himself and thereby attains the salvation.
13.29. prakritya eva cha karmani
kriyamanani sarvashah
yah pashyati tatha atmanam
akartaram sah pashyati
And one who sees all actions being performed in everyway by nature alone, and feels himself as the non-doer, he alone really sees.
13.30. yada bhutaprithagbhavame
ekastham anupashyati
tatah eva cha vistaram
brahma sampadhate tada
When one who perceives the diversified existence of beings as situated in the one nature and the spreading forth of all beings from the same, at that very moment he attains Brahma.
13.31. anaditvat nirgunatvat
paramatma ayan avyayah
sharirastha api kaunteya
na karosi na lipyate
Arjuna! The Purush being without beginning and without Gunas, is indestructible Almighty, though dwelling in the body, in fact does nothing, nor gets involved.
13.32. yatha sarvagatam saukshyamat
akasham na upadiyate
sarvatravasthito dehe
tathatma nopalipyate
Just like the all-pervading sky is not invoved anywhere by reason of its subtlety, so seated everywhere in the body, the soul is not involved with the body.
13.33. yatha prakashyati ekah
kritsnam lakam imam ravih
kshetram kshetri tatha
kritsnam prakashyati bharata
Arjuna! Just like a sun illuminates the entire universe, so the soul (Spirit) illumines the whole Ksetra (Field)
13.34. kshetra kshetragyoh evam
antaram gyanchakshusha
bhutaprakritamoksham cha ye
viduh yanti te param
Thus those who perceive with the eyes of wisdom the distinction between the divisions of Kshetra and Kshetragya and detach themselves from the combination of action and cause due to nature, attain salvation.


The Thiteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of discrimination between the Field and the Knower of the Field."- A dialogue between Shri Krishna and Arjuna finishes here