1 Arjuna said: Matter and Spirit, even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava.
Sages look equally on a Brâhmana adorned with learning and humility, a cow, an elephant, and even a dog and an outcaste. 5:18
13:1-35
1 Arjuna said: Matter and Spirit, even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava.
Arjuna said,
I'd like to learn about matter and spirit.
2The Blessed Lord said: This body, son of Kuntî, is called the Field; that which knoweth it is called the Knower of the Field by the Sages.
Krishna said,
3Understand Me as the Knower of the Field in all Fields, O Bhârata. Wisdom as to the Field and the Knower of the Field, that in My opinion is the wisdom.
4What that Field is and of what nature, how modified, and whence it is, and what He is and what His powers, hear that now briefly from Me.
5 Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses full of reasonings.
6The great Elements, Individuality, Reason, and also the unmanifested, the ten senses and the one, and the five pastures of the senses;
7Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications.
8Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control.
9Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness,
10Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events,
11Unflinching devotion to Me by yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men,
12Constancy in the wisdom of the Self, understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance.
13I will declare that which ought to be known, that which being known immortality is enjoyed—the beginningless supreme Eternal, called neither being nor non-being.
14Everywhere That hath hands and feet, everywhere eyes, heads, and mouths; all-hearing, He dwelleth in the world, enveloping all,
15Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities enjoying qualities;
16Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is That.
17Not divided amid beings, and yet seated distributively; that is to be known as the supporter of beings; He devours and He generates.
18That, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all.
19Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being.
20Know thou that Matter and Spirit are both without beginning; and know thou also that modifications and qualities are all Matter-born.
21Matter is called the cause of the generation of causes and effects; Spirit is called the cause of the enjoyment of pleasure and pain.
22Spirit seated in Matter useth the qualities born of Matter; attachment to the qualities is the cause of his births in good and evil wombs.
23Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit.
24He who thus knoweth Spirit and Matter with its qualities, in whatsoever condition he may be, he shall not be born again.
Those who know spirit and matter shall not be born again.
25Some by meditation behold the Self in the self by the Self; others by the Sânkhya Yoga, and others by the Yoga of Action;
26Others also, ignorant of this, having heard of it from others, worship; and these also cross beyond death, adhering to what they had heard.
27Whatsoever creature is born immobile or mobile, know thou, O best of the Bhâratas, that it is from the union between the Field and the Knower of the Field.
28Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth.
29Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the Self, and thus treads the highest Path.
30He who seeth that Matter verily performeth all actions, and that the Self is actionless, he seeth.
31When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the Eternal
32Being beginningless and without qualities, the imperishable supreme Self, though seated in the body, O Kaunteya, worketh not nor is affected.
33As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the Self is not affected.
34As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata.
35They who by the eyes of Wisdom perceive this difference between the Field and the Knower of the Field, and the liberation of beings from Matter they go to the Supreme.
