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.12.Constancy in Self-knowledge, perception of the end of true knowledge this is declaredto be knowledge, and what is opposed to it is ignorance.101 THE YOGA OF DISTINCTION BETWEEN THE FIELD & THE KNOWER OF THE FIELDJneyam yattat pravakshyaami yajjnaatwaa mritamashnute;Anaadimatparam brahma na sattannaasaduchyate.13.I will declare that which has to be known, knowing which one attains to immortality, thebeginningless supreme Brahman, called neither being nor non-being.Sarvatah paanipaadam tat sarvato kshishiromukham;Sarvatah shrutimalloke sarvamaavritya tishthati.14.With hands and feet everywhere, with eyes, heads and mouths everywhere, with earseverywhere, He exists in the worlds, enveloping all.Sarvendriyagunaabhaasam sarvendriyavivarjitam;Asaktam sarvabhricchaiva nirgunam gunabhoktru cha.15.Shining by the functions of all the senses, yet without the senses; unattached, yetsupporting all; devoid of qualities, yet their experiencer,Bahirantashcha bhootaanaam acharam charameva cha;Sookshmatwaat tadavijneyam doorastham chaantike cha tat.16.Without and within (all) beings, the unmoving and also the moving; because of Hissubtlety, unknowable; and near and far away is That.Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.17.And undivided, yet He exists as if divided in beings; He is to be known as the supporterof beings; He devours and He generates also.Jyotishaamapi tajjyotistamasah paramuchyate;Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam.18.That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowableand the goal of knowledge, seated in the hearts of all.Iti kshetram tathaa jnaanam jneyam choktam samaasatah;Madbhakta etadvijnaaya madbhaavaayopapadyate.19.Thus the Field as well as knowledge and the Knowable have been briefly stated.Mydevotee, knowing this, enters into My Being.Prakritim purusham chaiva viddhyaanaadee ubhaavapi;Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.102 BHAGAVAD GITA20.Know thou that Nature and Spirit are beginningless; and know also that allmodifications and qualities are born of Nature.Kaaryakaaranakartrutwe hetuh prakritiruchyate;Purushah sukhaduhkhaanaam bhoktritwe heturuchyate.21.In the production of the effect and the cause, Nature (matter) is said to be the cause; inthe experience of pleasure and pain, the soul is said to be the cause.Purushah prakritistho hi bhungkte prakritijaan gunaan;Kaaranam gunasango sya sadasadyoni janmasu.22.The soul seated in Nature experiences the qualities born of Nature; attachment to thequalities is the cause of his birth in good and evil wombs.Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah;Paramaatmeti chaapyukto dehe smin purushah parah.23.The Supreme Soul in this body is also called the spectator, the permitter, the supporter,the enjoyer, the great Lord and the Supreme Self.Ya evam vetti purusham prakritim cha gunaih saha;Sarvathaa vartamaano pi na sa bhooyo bhijaayate.24.He who thus knows Spirit and Matter, together with the qualities, in whatever conditionhe may be, he is not reborn.Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa;Anye saankhyena yogena karmayogena chaapare.25.Some by meditation behold the Self in the Self by the Self, others by the Yoga ofknowledge, and others by the Yoga of action.Anye twevamajaanantah shrutwaanyebhya upaasate;Te pi chaatitarantyeva mrityum shrutiparaayanaah.26.Others also, not knowing thus, worship, having heard of it from others; they, too, crossbeyond death, regarding what they have heard as the supreme refuge.Yaavat sanjaayate kinchit sattwam sthaavarajangamam;Kshetrakshetrajnasamyogaat tadviddhi bharatarshabha.27.Wherever a being is born, whether it be unmoving or moving, know thou, O best of theBharatas (Arjuna), that it is from the union between the Field and its Knower.Samam sarveshu bhooteshu tishthantam parameshwaram;103 THE YOGA OF DISTINCTION BETWEEN THE FIELD & THE KNOWER OF THE FIELDVinashyatswavinashyantam yah pashyati sa pashyati.28.He sees, who sees the Supreme Lord, existing equally in all beings, the unperishingwithin the perishing.COMMENTARY: Birth is the root cause of the modifications of change, growth, decayand death.The other changes of state manifest after the birth of the body.But the Lord is changelessand He is birthless, decayless and deathless.Samam pashyan hi sarvatra samavasthitameeshwaram;Na hinastyaatmanaa tmaanam tato yaati paraam gatim.29.Because he who sees the same Lord dwelling equally everywhere does not destroy theSelf by the self, he goes to the highest goal.Prakrityaiva cha karmaani kriyamaanaani sarvashah;Yah pashyati tathaa tmaanam akartaaram sa pashyati.30.He sees, who sees that all actions are performed by Nature alone and that the Self isactionless.Yadaa bhootaprithagbhaavam ekastham anupashyati;Tata eva cha vistaaram brahma sampadyate tadaa.31.When a man sees the whole variety of beings as resting in the One, and spreading forthfrom That alone, he then becomes Brahman.COMMENTARY: A man attains to unity with the Supreme when he knows or realisesthrough intuition that all these manifold forms are rooted in the One.Like waves in water, like raysin the sun, so also all forms are rooted in the One.Anaaditwaan nirgunatwaat paramaatmaayam avyayah;Shareerastho pi kaunteya na karoti na lipyate.32.Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable,though dwelling in the body, O Arjuna, neither acts nor is tainted!Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;Sarvatraavasthito dehe tathaatmaa nopalipyate.33.As the all-pervading ether is not tainted because of its subtlety, so the Self seatedeverywhere in the body, is not tainted.Yathaa prakaashayatyekah kritsnam lokamimam ravih;Kshetram kshetree tathaa kritsnam prakaashayati bhaarata.104 BHAGAVAD GITA34.Just as the one sun illumines the whole world, so also the Lord of the Field (the SupremeSelf) illumines the whole Field, O Arjuna!Kshetrakshetrajnayor evam antaram jnaanachakshushaa;Bhootaprakritimoksham cha ye vidur yaanti te param.35
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