In Bhagavad Gita Chapter 13, explanation about the body (Kshetr) and the defects within the body has been elaborated; the defects being lust, anger, greed, attachment, false-ego etc. One who has the understanding of all the senses and the sense-objects is known as ‘Kshetragya’. The narrator of Bhagavad Gita calls himself alone as Kshetragya.
Read Summary of Bhagavad Gita Chapter 13
(Bhagwan uvaach)
Idam’, shareeram’, kauntey, kshetrm’, iti, abhidheeyate,
Etat’, yaH, vetti, tam’, praahuH, kshetragyaH, iti, tadvidH ||1||
(God said)
Translation: (Kauntey) Oh Arjun! (idam’) this (shareeram’) body (kshetrm’) Kshetr (iti) by this name / as (abhidheeyate) is known and (etat’) this (yaH) who (vetti) knows (tam’) him (kshetragya) Kshetragya (iti) by this name (tadvidH) learned men who know the essence (praahuH) call. (1)
Translation: Oh Arjun! This body is known as Kshetr and learned men who know the essence call the one who knows this by this name Kshetragya.
Kshetragyam’, ch, api, mam’, viddhi, sarvkshetreshu, bharat,
KshetrkshetragyoH, gyaanm’, yat’, tat’, gyaanm’, matam’, mm ||2||
Translation: (Bharat) Oh Arjun! (sarvkshetreshu) in all Kshetras i.e. bodies (kshetragyam’) knower (api) also (mam’) me alone (viddhi) know (ch) and (kshetrkshetragyoH) of Kshetr-Kshetragya (yat’) which (gyaanm’) knowing in essence (tat’) that (gyaanm’) is knowledge (mm) my (matam’) is opinion i.e. thought. (2)
Translation: Oh Arjun! Know me alone as the knower in all the Kshetras i.e. bodies, and knowing Kshetr-Kshetragya in essence is the knowledge; this is my opinion.
Tat’, kshetrm’, yat’, ch, yaadrk’, ch, yadvikaari, yatH, ch, yat’,
SaH, ch, yaH, yatprbhaavH, ch, tat’, samaasen, me, shrnu ||3||
Translation: (Tat’) that (kshetrm’) Kshetr (yat’) what it is (ch) and (yaadrk’) what it is like (ch) and (yadvikaari) what defects it has (ch) and (yatH) with what reason (yat’) which has been (ch) and (saH) that (yaH) what it is (ch) and (yatprbhaavH) what influence it has (tat’) all that (samaasen) in brief (me) from me (shrnu) hear. (3)
Translation: That Kshetr, what it is and what it is like, and what defects it has and with what reason, which has been, and what it is and what influence it has, hear all that from me in brief.
RishibhiH, bahudha, geetam’, chhandobhiH, vividhaeH, prthak’,
BrahmsootrpadaeH, ch, ev, hetumad’ibhH, vinishchitaeH ||4||
Translation: (RishibhiH) by the sages (bahudha) in many ways (geetam’) is explained and (vividhaeH) numerous (chhandobhiH) also by Vedic mantras (prthak’) distinctively (geetam’) is said (ch) and (vinishchitaeH) properly concluded (hetumad’ibhiH) reasoned (brahmsootrpadaeH) by verses of Brahmsutra (ev) has also been said. (4)
Translation: It has been explained by the sages in many ways, and has also been said distinctively by numerous Vedic mantras and by properly concluded, reasoned verses of Brahmsutra.
Mahabhootani, ahankaarH, buddhiH, avyaktm’, ev, ch,
Indriyaani, dash, ekam’, ch, panch, ch, indriyagochraH ||5||
Translation: (Mahabhootani) the five great elements (ahankaarH) ego (buddhiH) intellect (ch) and (avyaktam’) the unmanifested (ev) also (ch) and (dash) ten (indriyani) senses (ekam’) one mind (ch) and (panch) five (indriyagochraH) objects of senses i.e. sound, touch, sight, taste and smell. (5)
Translation: The five great elements, ego, intellect and also the unmanifested and the ten senses, one mind and the five sense objects i.e. sound, touch, sight, taste and smell.
Ichchha, dweshH, sukham’, duHkham’, sanghaatH, chetna, dhrtiH,
Etat’, kshetrm’, samaasen, savikaaram’, udaahrtam’ ||6||
Translation: (Ichchha) desire (dweshH) hatred (sukham’) joy (duHkham’) sorrow (sanghaatH) body of material flesh (chetna) consciousness and (dhrtiH) steadfastness, in this way (savikaaram’) along with the defects (etat’) this (kshetrm’) Kshetr (samaasen) in brief (udaahrtam’) has been described. (6)
Translation: Desire, hatred, joy, sorrow, material body / body of material flesh, consciousness and steadfastness, in this way along with the defects this Kshetr has been described.
Amaanitvam’, adambhitvam’, ahinsa, kshaantiH, aarjavam’,
Aachaaryopaasnam’, shauchm’, sthairyam’, aatmvinigrhH ||7||
Translation: (Amaanitvam’) absence of arrogance (adambhitvam’) absence of pretentiousness (ahinsa) non-violence, to not torture any living being in any way (kshaantiH) forgiveness (aarjavam’) simplicity (aachaaryopaasnam’) service to Guru with faith and devotion (shauchm’) internal and external purification (sthairyam’) steadiness of inner-self and (aatmvinigrhH) self-control. (7)
Translation: Absence of arrogance, absence of pretentiousness, non-violence – to not torture any living being in any way, forgiveness, simplicity, service to Guru with faith and devotion, internal and external purification, steadiness of inner-self and self-control.
Indriyaartheshu, vairaagyam’, anahankaarH, ev, ch,
JanmmrityujaraavyaadhiduHkhdoshaanudarshnm’ ||8||
Translation: (Indriyaartheshu) in the enjoyments of the pleasures of senses (vairaagyam’) absence of attachment (ch) and (anahankaarH, ev) also absence of egoism (janmmrityujaraa, vyaadhiduHkh, doshaanudarshnm’) to repeatedly reflect upon the distresses and faults in birth, death, old age and disease etc. (8)
Translation: Absence of attachment to the enjoyments of the pleasures of senses, and also absence of egoism; to repeatedly reflect upon the distresses and faults in birth, death, old age and disease etc.
AsaktiH, anbhishvan’gH, putrdaargrhaadishu,
Nityam’, ch, samchittvam’, ishtaanishtoppattishu ||9||
Translation: (Puttrdaargrhaadishu) in son-wife-home and wealth etc (askatiH) absence of attachment to (anbhishvan’gH) absence of possessiveness (ch) and (ishtaanishtoppattishu) forgetting Ishtvaadita i.e. the attainment and non-attainment of venerable god or other non-venerable god (nityam’) constant (samchittvam’) equanimity of mind. (9)
Translation: Absence of attachment to son, wife, home and wealth etc, absence of possessiveness, and forgetting Ishtvaadita i.e. the attainment and non-attainment of the venerable god and the other non-venerable god, constant equanimity of mind.
Myi, ch, ananyayogen, bhaktiH, avyabhichaarini,
Vivaktideshsevitvam’, artiH, jansansadi ||10||
Translation: (Myi) me (ananyayogen) by exclusive devotion (avyabhichaarini) only based on one God (bhaktiH) devotion (ch) and (vivaktideshsevitvam’) nature of living in solitary and pure places and (jansansadi) masses of vicious people (artiH) to have no affection. (10)
Translation: An exclusive devotion to me, devotion based on only one God; and nature of living in solitary and pure places and to have no affection towards the masses of vicious people.
Adhyaatmgyaannityatvam’, tattavgyaanaarthdarshnam’,
Etat’, gyaanm’, iti, proktam’, agyaanm’, yat’, atH, anyatha ||11||
Translation: (Adhyaatmgyaannityatvam’) constant state in spiritual knowledge and (tattavgyaanaarthdarshnam’) to see with a view of tatvgyan /true knowledge (etat’) all this (gyaanm’) is knowledge and (yat’) whatever (atH) to this (anyatha) is opposed (agyaanm’) is ignorance (iti) thus (proktam’) has been said. (11)
Translation: Constant state in the spiritual knowledge and to see with a view of tatvgyan (true knowledge) – it has been said that all this is knowledge and whatever is opposed to this is ignorance.
Gyeyam’, yat’, tat’, prvakshyaami, yat’, gyaatva, amritm’, ashnute,
Anaadimat’, param’, Brahm, na, sat’, tat’, na, asat’, uchyate ||12||
Translation: (Yat’) who (gyeyam’) is worthy of being known and (yat’) whom (gyaatva) knowing, an individual (amritm’) supreme happiness (ashnute) attains (tat’) that/him (prvakshyaami) will properly declare (tat’) that (anaadimat’) beginningless (param’) Supreme (Brahm) Brahm (na) neither (sat’) manifest (uchyate) is called (na) nor (asat’) unmanifest. (12)
Translation: I shall properly declare him who is worthy of being known and knowing whom one attains the supreme happiness. That beginningless Supreme Brahm is neither called manifest, nor unmanifest.
SarvatH, paanipaadam’, tat’, sarvtokshishiromukham’,
SarvatHshrutimat’, loke, sarvam’, aavritya, tishthati||13||
Translation: (Tat’) He (sarvatHpaanipaadam’) with hands and feet in all directions (sarvtokshishiromukham’) with eyes, heads and faces on all sides and (sarvatHshrutimat’) with ears on all sides. Because He (loke) in the world (sarvam’) everyone (aavritya) pervading (tishthati) is situated. (13)
Translation: He has hands and feet in all directions, has eyes, heads and faces on all sides, and has ears in all directions. Because he is situated pervading everyone in the world.
Sarvendriyagunaabhaasm’, sarvendriyavivarjitam’,
Asaktm’, sarvbhrit’, ch, ev, nirgunm’, gunbhoktr, ch ||14||
Translation: (Sarvendriyagunaabhaasm’) knower of the objects of all the senses but in reality (sarvendriyavivarjitam’) is devoid of all the senses (ch) and (askatm’) being detached (ev) also (sarvbhrit’) the sustainer of all (ch) and (nirgunm’) even being Nirgun {without gunas/qualities} (gunbhoktr) the enjoyer of the gunas/qualities. (14)
Translation: He is the knower of the objects of all the senses, but in reality, is devoid of all the senses, and even though detached, is the sustainer of all, and despite being Nirgun (without gunas) is the enjoyer of the gunas.
BahiH, antH, ch, bhootaanaam’, acharam’, charam’, ev, ch,
Sookshmtvaat’, tat’, avigyeyam’, doorasthm’, ch, antike, ch, tat’ ||15||
Translation: (Bhootaanaam’) all the moving and non-moving beings (bahiH, antH) dwells inside and outside (ch) and (charam’, acharam’) in the form of moving and non-moving (ev) is also (ch) and (tat’) He (sookshmtvaat’) because of being subtle (avigyeyam’) is incomprehensible i.e. whose correct state can not be known (ch) and (antike) very near (ch) and (doorasthm’) also situated far away (tat’) he only is. (15)
Translation: He dwells inside and outside all the moving and non-moving beings and is also in the form of the moving and the non-moving, and because of being subtle is incomprehensible i.e. one whose correct state can not be known and He only is situated very near and also far away.
Avibhaktm’, ch, bhooteshu, vibhaktm’, iv, ch, sthitam’,
Bhootbhartr, ch, tat’, gyeyam’, grsishnu, prabhvishnu, ch ||16||
Translation: (Avibhaktm’) though undivided (ch) even (bhooteshu) within the living beings (vibhaktm’, iv) as if divided (sthitam’) is situated (ch) and (tat’) that (gyeyam’) God worthy to be known (bhootbhartr) is the sustainer of the living beings in Vishnu-form (ch) and (grsishnu) the destroyer (ch) and (prbhvishnu) the originator of all. (16)
Translation: Even though undivided, He is situated within the living beings as if divided and that God, worthy of being known, is the sustainer of the living beings in Vishnu-form and is the destroyer and the originator of all.
Jyotishaam’, api, tat’, jyotiH, tamasH, param’, uchyate,
Gyaanm’, gyeyam’, gyaangamyam’, hrdi, sarvasya, vishthitam’ ||17||
Translation: (Tat’) that Purna Brahm (jyotishaam’) of the lights (api) also (jyotiH) light and (tamasH) than the Maya-dhaari Kaal (param’) other (uchyate) is said to be, that God (gyaanm’) is a form of knowledge/is knowledge (gyeyam’) worthy of being known and (gyaangamyam’) worthy of being attained through Tatvgyan [the true spiritual knowledge] and (sarvasya) everyone’s (hrdi) in heart (vishthitam’) is situated in a special way. (17)
Translation: That Purna Brahm is said to be even the light of the lights and other than the Maya-dhaari Kaal. That God is (a form of) knowledge, worthy of being known and worthy of being attained through Tatvgyan (True Spiritual Knowledge), and is situated in everyone’s heart in a special way.
Iti, kshetrm’, tatha, gyaanm’, gyeyam’, ch, uktam’, samaasatH,
Mad’bhaktH, etat’, vigyaay, mad’bhaavaay, uppadhyate ||18||
Translation: (Iti) thus (kshetrm’) body (tatha) and (gyeyam’) the God worthy of being known (gyaanm’) knowledge (samaasatH) in brief (uktam’) have said (ch) and (mad’bhaktH) Mat’ bhakt i.e an inquisitive person who knows this opinion/viewpoint is known as mad’bhakt i.e. my devotee who knows my opinion (etat’) this (vigyaay) knowing in essence (mad’bhaavaay) Matavlambi i.e. that same viewpoint of mine (uppadhyate) acquires. (18)
Translation: Thus I have said in brief the knowledge about the body and the God who is worthy of being known. And Mat’ bhakt i.e. an inquisitive person who knows this opinion/viewpoint i.e. my devotee who knows my opinion knowing this in essence acquires that same viewpoint i.e. Matavlambi. Abandoning Kaal i.e. Brahm-sadhna and by doing sadhna of Purna Brahm, SatPurush, is completely liberated from birth and death.
Important: – In Yajurved Bhagavad Gita Chapter 40 Mantra 9, it is said that a worshipper who used to do Brahm-worship in the previous births, he acquires the same nature in the present life. He does Brahm-worship only. When he finds a Tatvdarshi saint who describes the difference between the bhakti of Brahm and Purna Brahm, he immediately engages in true worship.
Prkritim’, purusham’, ch, ev, viddhi, anaadi, ubhau, api,
Vikaaraan’, ch, gunaan’, ch, ev, viddhi, prakritisambhvaan’ ||19||
Translation: (Prkritim’) Prakriti i.e. First Maya who is also known as Parashakti (ch) and (Purusham’) the Supreme God (ubhau) these two (ev) only (anaadi) beginningless (viddhi) know (ch) and (vikaaraan’) defects like love-hatred etc (ch) and (gunaan’) the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji (api) also (prakritisambhvaan’, ev) born of Prakriti only (viddhi) know. (19)
Translation: Prakriti i.e. First Maya who is also known as Parashakti and the Supreme God – know these two only as beginningless, and know the defects like love-hatred etc and also the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji to be born of Prakriti only. This very evidence is also in Bhagavad Gita Chapter 14 Verse 5 that the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji have originated from Prakriti.
Kaaryakarankartritve, hetuH, prkritiH, uchyate,
PurushH, sukhduHkhaanaam’, bhoktritve, hetuH, uchyate ||20||
Translation: (Kaaryakarankartritve) in the production of action and performance / cause and effect (hetuH) cause/means (prkritiH) Prakriti (uchyate) is said to be, and (PurushH) SatPurush (sukhduHkhaanaam’) of joys and sorrows (bhoktritve) because of making the embodied soul experience (hetuH) cause (uchyate) is said to be. (20)
Translation: Prakriti is said to be the cause of the production of action and performance, and SatPurush is said to be the cause of making the embodied soul experience the joys and sorrows. In Bhagavad Gita Chapter 18 Verse 16, it is said that Supreme God, making all the living beings revolve like a machine according to the deeds, is situated in the heart of all the living beings. In Bhagavad Gita Chapter 15 Verse 17, it is said that Supreme God is someone other than the giver of the knowledge of Gita. That same Immortal God by entering into the three loks/worlds sustains everyone.
PurushH, prkritisthH, hi, bhunkte, prakritijaan’, gunaan’,
Kaarnam’, gunsangH, asya, sadsadhyonijanmsu ||21||
Translation: (PrkritisthH) situated in Prakriti (hi) only (PurushH) Purush i.e. God (prakritijaan’) born of Prakriti (gunaan’) possessing the three gunas (bhunkte) is the One who experiences, because of making the embodied soul experience the results of its actions (gunsanghH) association with these gunas only (asya) of this embodied soul (sadsadhyonijanmsu) to take birth in good and bad wombs (kaarnam’) is the cause. (21)
Translation: Because of making the embodied soul, possessing the three gunas born of Prakriti, experience the results of its actions, Purush i.e. God situated in Prakriti only is the one who experiences, and it is the association with these gunas which is the cause of making this embodied soul take birth in good and bad wombs. This very evidence is also in Bhagavad Gita Chapter 14 Verse 5, and in Bhagavad Gita Chapter 18 Verse 16 too.
Updrshta, anumanta, ch, bharta, bhokta, maheshwarH,
Parmatma, iti, ch, api, uktH, dehe, asmin’, purushH, parH ||22||
Translation: (Asmin’) this (dehe api) situated in the body (PurushH) this SatPurush i.e. Purna Brahm, in reality (parH) most superior God is someone other than the giver of the knowledge of Gita i.e. someone else. He only (updrshta) spectator because of being the witness (ch) and (anumanta) because of giving the genuine consent, the permitter (bharta) because of nurturing and protecting everyone, the sustainer (bhokta) the one who experiences because of making the soul experience the results of its actions (maheshwarH) Maheshwar [Greatest God], because of being the Lord of even Brahm and Parbrahm (ch) and (Parmatma) Parmatma (iti) thus (uktH) is called. (22)
Translation: This SatPurush i.e. Purna Brahm, also situated in this body, in reality, the most superior God is other than the giver of the knowledge of Gita i.e. is someone else. He only is called the Spectator because of being the witness, the Permitter because of giving the genuine consent, the Sustainer because of nurturing and protecting everyone, and the One who experiences because of making the soul experience the results of its actions, and because of being the Lord of even Brahm and ParBrahm, Maheshwar (the greatest God) and Parmatma. This evidence is also in Bhagavad Gita Chapter 15 Verse 16-17.
YaH, evam’, vetti, purusham’, prkritim’, ch, gunaeH, sah,
Sarvtha, vartmaanH, api, na, saH, bhooyH, abhijaayte ||23||
Translation: (Evam’) in this way (Purusham’) SatPurush (ch) and (gunaeH) the gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji (sah) along with (prkritim’) Maya i.e. Durga (yaH) who (vetti) knows in essence (saH) he (sarvatha) in all respects (vartmaanH) in the present time, turns away from the way of bhakti opposite to the scriptures; which means, while performing scripture-based acts of bhakti in the present time (api) also (bhooyH) again (na) not (abhijaayte) is born. (23)
Translation: In this way, he who knows SatPurush and Maya i.e. Durga along with the gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji in essence, he in all respects turns away from the way of bhakti opposite to the scriptures in the present time i.e. while performing scripture-based acts of bhakti in the present time is not reborn.
Dhyaanen, aatmni, pashyanti, kechit’, aatmaanm’, aatmna,
Anye, saankhyen, yogen, karmyogen, ch, apre ||24||
Translation: (Aatmaanm’) God (kechit’) many men (aatmna) with their divine vision (dhyaanen) through dhyaan/meditation (aatmni) in their body in the inner-self (pashyanti) see (anye) many others (saankhyen, yogen) through the yog of knowledge (ch) and (apre) many others (karmyogen) see i.e. perceive through yog of actions. (24)
Translation: Many men see God with their divine vision through (dhyaan) meditation in their body in the inner-self; many others through the yog of knowledge and many others see i.e. perceive through yog of actions. There is also evidence in Bhagavad Gita Chapter 5 Verse 4-5.
Anye, tu, evam’, ajaanantH, shrutva, anyebhyaH, upaaste,
Te, api, ch, atitaranti, ev, mrityum’, shrutiparaayanaH ||25||
Translation: (Tu) contrary to this (anye) other than these (evam’) in this way (ajaanantH) not knowing (anyebhyaH) from others i.e. from those men who know the essence (shrutva) on hearing, accordingly (upaaste) worship (ch) and (te) they (shrutiparaayanaH) who follow what they hear (api) also (mrityum’) the death-like ocean of world (atitaranti, ev) certainly, cross beyond. (25)
Translation: Contrary to this, others, not knowing in this way, worship according to what they hear from others i.e. from the men who know the essence/truth, and they, who follow what they hear, also certainly cross beyond the death-like ocean of world. Its evidence is also in Bhagavad Gita Chapter 5 Verse 4-5.
Yaavat’, sanjaayate, kinchit, satvam’, sthaavarjangamm’,
Kshetrkshetragyasanyogaat’, tat’, viddhi, bharatarshbh ||26||
Translation: (Bharatarshbh) Oh Bharatarshbh Arjun! (yaavat’) as many as (kinchit’) whatever (sthaavarjangamm’) moving and non-moving (satvam’) beings (sanjaayate) are born (tat’) all of them (kshetrkshetragyasanyogaat’) born form the union of Kshetr and Kshetragya (viddhi) know. (26)
Translation: Oh Arjun! Whatever moving and non-moving beings are born, know them all to be born from the union of Kshetr and Kshetragya.
Samm’, sarveshu, bhooteshu, tishthantm’, parmeshwaram’
Vinashyatsu, avinashyantm’, yaH, pashyati, saH, pashyati ||27||
Translation: (YaH) who (vinashyatsu) undergoing destruction (sarveshu) all (bhooteshu) in the moving and non-moving beings (Parmeshwaram’) Parmeshwar (avinashyantm’) imperishable and (samm’) equally (tishthantm’) situated (pashyati) sees (saH) only he, truth (pashyati) sees i.e. is a completely knowledgeable person. (27)
Translation: One who sees the Parmeshwar as imperishable and situated equally in all the moving and non-moving beings undergoing destruction, only he sees the truth i.e. is a completely knowledgeable person.
Samm’, pashyan’, hi, sarvatr, samvasthitam’, iishwaram’
Na, hinasti, aatmna, aatmaanm’, tatH, yaati, paraam’, gatim’ ||28||
Translation: (Hi) because (sarvatr) in everyone (samvasthitam’) all-pervading/omnipresent (iishwaram’) Supreme God i.e. Parmeshwar (samm’) equally (pashyan’) seeing (aatmna) by the self (aatmaanm’) himself (na, hinasti) does not destroy i.e. does not commit suicide (tatH) as a result of this, he (paraam’) supreme (gatim’) state/salvation (yaati) attains. (28)
Translation: Because seeing the all-pervading Supreme God equally in everyone, he does not destroy himself by the self i.e. does not commit suicide. As a result of this, he attains the supreme state/salvation.
Prkritya, ev, karmaani, kriyamaanaani, sarvashH,
YaH, pashyati, tatha, aatmaanm’, akartaarm’, saH, pashyati ||29||
Translation: (Ch) and (yaH) a devotee who (karmaani) all the actions (sarvashH) in all respects (prkritya) by Prakriti (ev) only (kriyamaanaani) as being performed (pashyati) sees (tatha) and (aatmaanm’) God (akartaarm’) a non-doer (saH) only he, truth (pashyati) sees. (29)
Translation: And a devotee who sees all the actions as being performed only by Prakriti in all respects and sees the God as a non-doer, only he sees the truth.
Yadaa, bhootprithagbhaavm’, ekstham’, anupashyati,
TatH, ev, ch, vistaarm’, Brahm, sampadhyate, tadaa ||30||
Translation: (Yadaa) when a devotee (bhootprithagbhaavm’) the diverse nature of the living beings (ch) and (vistaarm’) the expansion (anupashyati) sees i.e. becomes aware of (tadaa) then that devotee (ekstham’) situated in one God (tatH, Brahm) that Supreme God (ev) only (sampadhyate) attains. (30)
Translation: When a devotee sees i.e. becomes aware of the diverse nature and the expansion of the living beings, then that devotee situated in one God attains that Supreme God only.
Anaaditvaat’, nirguntvaat’, parmatma, ayam’, avyyaH,
ShareerasthH, api, kauntey, na, karoti, na, lipyate ||31||
Translation: (Kauntey) Oh Arjun! (anaaditvaat’) because of being beginningless and (nirguntvaat’) because of His power being Nirgun [formless] (ayam’) this (avyyaH) eternal (Parmatma) Supreme God (shareerasthH) while residing in the body (api) also, in reality (na) neither (karoti) does anything (na) nor (lipyate) is tainted/affected. (31)
Translation: Oh Arjun! Because of being beginningless and His power being nirgun (formless), this eternal God while residing in the body also, in reality, neither does anything, nor is affected.
Meaning: – The meaning of Verse 31 is that just as sun even when situated far away is visible in a pot of water and keeps influencing us with his formless power i.e. warmth. Similarly, the Supreme God even when residing in Satyalok dwells in every soul in the form of shadow. Like the radiations of sun produce excessive heat on a concave lens and keeps its natural influence on a convex lens. Similarly, a devotee who is in accordance with the scriptures becomes a concave lens, by which he obtains maximum benefit of God’s power. And a devotee, who follows arbitrary way of worship by abandoning the injunctions of scriptures, only obtains the results of his actions. Consider him to be a convex lens.
Yatha, sarvgatam’, saukshmyaat’, aakaasham’, na, uplipyate,
Sarvatr, avasthitH, dehe, tatha, aatma, na, uplipyate ||32||
Translation: (Yatha) just as (sarvgatam’) the all-pervading (aakaasham’) sky (saukshmyaat’) because of being subtle (na, uplipyate) is not tainted (tatha) similarly (dehe) in the body / in the pot of body sun-like (sarvatr) everywhere (avasthitH) situated (aatma) God along with soul, by the gunas/qualities of the body (na, uplipyate) is not tainted. (32)
Translation: Just as the all-pervading sky because of being subtle is not tainted; similarly, God along with soul situated everywhere in the body is not tainted by the gunas/qualities of the body.
Yatha, prakaashayati, ekH, kritsnnam’, lokam’, imm’, raviH,
Kshetrm’, kshetri, tatha, krtsnnam’, prakaashyati, bharat ||33||
Translation: (Bharat) Oh Arjun! (yatha) just as (ekH) one (raviH) sun (imm’) this (krtsnnam’) entire (lokam’) brahmand (prakaashyati) illuminates (tatha) similarly (kshetri) Purna Brahm (krtsnnam’) entire (kshetrm’) body i.e. brahmand (prakaashyati) illuminates. (33)
Translation: Oh Arjun! Just as one sun illuminates this entire brahmand; likewise, Purna Brahm illuminates the entire body i.e. brahmand.
KshetrkshetragyoH, evam’, antaram’, gyaanchakshusha,
Bhootprkritimoksham’, ch, ye, viduH, yaanti, te, param’ ||34||
Translation: (Evam’) thus (kshetr) body (ch) and (kshetragyo) of Brahm Kaal (antaram’) difference (ye) who (gyaanchakshusha) with the eyes of knowledge i.e. by Tatvgyan (viduH) become conversant with (te bhoot) those living beings (prkriti) from Prakriti i.e. from Maya Ashtangi, the power released by Kaal (moksham’) gaining freedom (param’) the Supreme God other than the giver of the knowledge of Gita (yaanti) attain. (34)
Translation: Thus those who with the eyes of knowledge i.e. by Tatvgyan become conversant with the difference between the body and Brahm-Kaal, those living beings, gaining freedom from Prakriti i.e. Maya-Ashtangi, the power released by Kaal, attain the Supreme God other than the giver of the knowledge of Gita. In Bhagavad Gita Chapter 13 Verse 1-2, it is said that one who knows Kshetr i.e. body is known as Kshetragya. Therefore know me alone as Kshetragya. It is proved from this that the giver of the knowledge of Kshetragya is Kaal i.e. Brahm.
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