Bhagavad Gita - Chapter 13 - Shloka (Verse) 19

व्याख्या -- इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः -- इसी अध्यायके पाँचवें और छठे श्लोकमें जिसका वर्णन किया गया है? वह क्षेत्र है सातवेंसे ग्यारहवें श्लोकतक जिस साधनसमुदायका,वर्णन किया गया है? वह ज्ञान है और बारहवेंसे सत्रहवें श्लोकतक जिसका वर्णन किया गया है? वह ज्ञेय है। इस तरह मैंने क्षेत्र? ज्ञान और ज्ञेयका संक्षेपसे वर्णन किया है।मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते -- मेरा भक्त क्षेत्रको? साधनसमुदायरूप ज्ञानको और ज्ञेय तत्त्व(परमात्मा)को तत्त्वसे जानकर मेरे भावको प्राप्त हो जाता है।क्षेत्रको ठीक तरहसे जान लेनेपर क्षेत्रसे सम्बन्धविच्छेद हो जाता है। ज्ञानको अर्थात् साधनसमुदायको ठीक तरहसे जाननेसे? अपनानेसे देहाभिमान (व्यक्तित्व) मिट जाता है। ज्ञेय तत्त्वको ठीक तरहसे जान लेनेपर उसकी प्राप्ति हो जाती है अर्थात् परमात्मतत्त्वके साथ अभिन्नताका अनुभव हो जाता है। सम्बन्ध -- इसी अध्यायके पहले और दूसरे श्लोकमें जिस क्षेत्र और क्षेत्रज्ञका संक्षेपसे वर्णन किया था? उसीका विस्तारसे वर्णन करनेके लिये आगेका प्रकरण आरम्भ करते हैं।

उपर्युक्त समस्त अर्थका उपसंहार करनेके लिये यह श्लोक आरम्भ किया जाता है --, इस प्रकार यह महाभूतोंसे लेकर धृतिपर्यन्त क्षेत्रका स्वरूप?अमानित्व आदिसे लेकर तत्त्वज्ञानार्थदर्शन पर्यन्त ज्ञानका स्वरूप और ज्ञेयं यत्तत् यहाँ लेकर तमसः परमुच्यते यहाँतक ज्ञेयका स्वरूप? संक्षेपसे कह दिया गया। यह सब वेदोंका और गीताका अर्थ इकट्ठा करके कहा गया है। इस यथार्थ ज्ञानका अधिकारी कौन है? सो कहा जाता है -- मेरा भक्त अर्थात् मुझ सर्वज्ञ? परमगुरु? वासुदेव परमेश्वरमें अपने सारे भावोंको जिसने अर्पण कर दिया है। जिस किसी भी वस्तुको देखता? सुनता और स्पर्श करता है? उस सबमें सब कुछ भगवान् वासुदेव ही है ऐसी निश्चित बुद्धिवाला जो मेरा भक्त है। वह उपर्युक्त यथार्थ ज्ञानको समझकर मेरे भावको अर्थात् मेरा जो परमात्मभाव है? उसको प्राप्त करनेमें समर्थ होता है? अर्थात् मोक्ष लाभ कर लेता है।

Suspecting that "Nature" etc. which is to be stated is connected to the immediately preceding text, to show its connection with the remote (text), he translates (restates) the remote one -- "There".

And he states that the causality of beings mentioned for those two Natures -- "This".

Doubting that like beings, if Natures also depend on another Nature, due to infinite regress, they cannot be the womb (source) of beings -- "Field".

There, to prevent (faults like) accrual of unmerited results etc., for the knowledge of the primary cause of bondage, and to refute the defect of the Self possessing modifications etc., he shows the beginninglessness of Nature and Person, and the status of modification relative to Nature for those mentioned as the Field -- "This meaning".

He explains what was indicated as "And who he is and of what nature" -- "Nature".

God's lower nature is spoken of here by the word 'Prakriti', and the higher nature named Jiva is intended by the word 'Purusha', thus he explains -- "Of the Lord".

He derives the beginninglessness of those two -- with "Not" etc. He states the logic there -- "Because of the eternity of the Lord".

Doubting how the Lord possesses the stated two natures -- "Natures".

Doubting that His lordship is indeed independence in the birth etc. of the world, not possession of two natures -- "By which".

Doubting where the beginninglessness of the natures is useful -- "They".

He states another view -- with "Not" etc. Doubting whose that (root causality) should be accepted in the absence of root causality of those two -- "For by that".

If only the two Natures were the root cause, the causality of the Lord established in Sruti and Smriti would not exist, he says -- "If".

He refutes the view that the pair of Natures is an effect -- "That is incorrect".

Moreover, if the Lord were the cause of Samsara without depending on the two Natures, due to independence, since the attainment of Samsara from Him would not be negated even for the liberated, the scripture on liberation would be invalid; therefore He alone is not the cause of Samsara, he says -- "Of Samsara". 'Causelessness' means the causality of the Supreme alone without dependence on the two Natures.

Moreover, if the Natures were effects, since there would be no bondage before their rise, there would be absence of liberation which consists of separation from that (bondage); and if at some time both were absent, there would be no occasion for that (bondage) again; therefore, the pair of Natures is not an effect, he says -- "Bondage".

He says there is no unreasonableness in the Natures being the root cause -- "In eternity".

He elaborates on the absence of defect in his own view preceded by a question -- "How" etc. 'Origin' (Sambhava) means the cause imparting existence; if Nature is beginningless, since modifications and qualities are its effects, the changelessness and attributelessness of the Self is established, this is the sense.

Having substantiated the promised meaning, He concludes -- 'Thus' etc. 'Thus' in this way the 'Field' starting from Great Elements up to Firmness; similarly 'Knowledge' starting from Humility ending with Vision of the object of knowledge of Truth; and the 'Knowable' starting from 'That which is to be known' etc. ending with 'It is said to be beyond darkness' has been spoken of.

But the statement of the moderns that it ends with 'situated in the heart of all' should not be respected. Because the lack of natural flow in interpreting knowledge etc. as discourse on the Knowable has been stated.

What was sung in detail by Vasishtha etc., that has been propounded by Me 'briefly', concisely; this much indeed is the meaning of all Vedas and the meaning of the Gita, therefore having summarized, it is spoken by the Lord by way of conclusion.

Who is qualified for the described right vision? To this He says. 'In Me', the Lord of all, Omniscient, Supreme Guru, Lord Vasudeva; whatever he hears, touches, sees, tastes, or smells, 'all indeed is Sri Bhagavan Vasudeva' -- thus by the intellect possessed by this grasp (idea), one who has dedicated his whole self is 'My devotee'; being such, knowing 'this' described truth of Field, Knowledge, and Knowable, he 'becomes fit for My state', for the state of the Supreme Self, for liberation, he becomes qualified, this is the meaning.

Due to inclusion in modifications, the means of knowledge was stated first.

Due to multitude, (and) due to extreme utility of the means, power (is stated).

He concludes the group of meanings stated -- 'Thus' etc.

'Field' starting from Great Elements ending with Firmness. 'Knowledge' means means of knowledge starting with Humility ending with Vision of the object of knowledge of Truth. 'Knowable' starting with Beginningless Supreme etc. ending with Situated. From Srutis and Smritis, 'briefly', concisely, it has been stated.

'My devotee', having known this triad, 'becomes fit for My state', for the state of Brahman, becomes qualified. Brahman is attainable by devotion alone, attaining whom one becomes Brahman indeed.

And so the Sruti: 'He who has supreme devotion to the Deity, and as to the Deity so to the Guru, to that great soul these stated meanings shine forth.' And 'He who knows Brahman becomes Brahman indeed.

Know that Prakriti and Purusha both are mutually conjoined (anyonyasamsṛṣṭau) and beginningless (anādī). Know that the modifications (vikārān) which are causes of bondage—desire (icchā), hatred (dveṣa) etc.—and the qualities (guṇān) which are causes of liberation—humility (amānitva) etc.—are born of Prakriti (prakṛtisambhavān).

This Prakriti, conjoined with Purusha, functioning from beginningless time, and modified into the form of the Field, becomes the cause of Purusha's bondage through its own modifications like desire, hatred, etc. That very (Prakriti), through its own modifications like humility etc., becomes the cause of the Purusha's liberation (apavarga); this is the meaning.

He states the difference in the effects of the conjoined Prakriti and Purusha—

He concludes the stated Field etc. along with the qualified person and the fruit -- 'Thus' etc. 'Thus' in this way 'Field' starting from Great Elements ending with Firmness; similarly 'Knowledge' also starting with Humility ending with Vision of the object of knowledge of Truth. And 'Knowable' starting with 'Beginningless Supreme Brahman' etc. ending with 'Situated'.

All that was said in detail by Vasishtha etc., has been said by Me briefly.

And knowing 'this', 'My devotee' characterized in the previous chapter, 'becomes fit for My state', for Brahman-hood, becomes qualified.

Concluding, and stating the fruit of the knowledge of the truth stated -- with the verse 'Thus'.

Since there is no specifier for the word 'this' (etat) which refers to the context, he states its object as the three contextual meanings -- with 'Truth of the Field' etc.

In 'for My state', to remove the delusion of identity which is opposed to Srutis of equality etc., he says 'My Bhava means nature'.

To distinguish from the nature of eternally established knowledge etc., he says 'non-transmigratory state'.

The purport of 'becomes fit' (upapaddyate) in the fitness generated by knowledge is shown by the word 'fit' (upapanna).

अब तक? गीतोपदेश में जो कुछ विवेचन किया गया है? वह वस्तुत वैदिक सिद्धांत का ही प्रतिपादन है। महाभूतों से प्रारम्भ होकर धृति पर्यन्त क्षेत्र है। अमानित्वादि से तत्त्वज्ञानार्थ दर्शन तक ज्ञान का वर्णन है। और तत्पश्चात् के श्लोकों में ज्ञेय वस्तु का निर्देश किया गया है।अब? प्रश्न यह है कि इस ज्ञान का उत्तम अधिकारी कौन है भगवान् कहते हैं? जो मेरा भक्त है? वह मेरे स्वरूप को प्राप्त होता है। परन्तु यह भक्ति केवल भावुकतापूर्ण प्रेम ही नहीं है। जिसने क्षेत्र और क्षेत्रज्ञ के विवेक द्वारा यह स्वानुभव प्राप्त किया है कि एक वासुदेव ही भूतमात्र में क्षेत्रज्ञ के रूप में विराजमान हैं? वही साधक उत्तम भक्त है जो मेरे स्वरूप को प्राप्त होता है।क्षेत्र और क्षेत्रज्ञ का ही वर्णन? अगले श्लोक में? प्रकृति और पुरुष के रूप में किया जा रहा है

'This' etc. He who knows this triad consisting of the Field, Knowledge, and the Knowable? He is thus 'My devotee'.

And he attains 'My state'.

(Objection): Well, when Brahman has been propounded, regarding the expectation 'By what means would this ascend to the intellect?', the means should be stated afterwards; so why was it stated first? To this he says -- 'Modification'. The idea is that it was stated immediately after that (the Field) by the method of introduction to make known its inclusion in modifications.

Following the order of listing (in verse 13.4), without first stating 'And from what, what' [13.4], why was 'And who he is and of what power' [13.4] stated (explained first)? To this he says -- 'Because of multitude'. Because priority is violated by multitude in cases like making a needle and a boiler, another reason is stated. For the ascent of the supernatural Power to the intellect, the means are extremely useful; but the ascent to experience of the worldly status of an impeller is not so much (dependent on them) -- to make this known, the Power was stated only after the means of knowledge. And due to connection with that, this is the sense.

Stating the mentioned Field etc., the qualified person, and the fruit, He concludes -- 'Thus the Field' etc. 'Thus' -- in this previously described manner, the 'Field' starting from Great Elements ending with Firmness; similarly 'Knowledge' starting from Humility ending with Vision of the object of knowledge of Truth; and the 'Knowable' starting from Beginningless Supreme Brahman ending with Situated; having drawn from Srutis and Smritis, the triad also has been spoken by Me briefly for the favor of those of dull intellect. For this much indeed is the entire meaning of the Vedas and the meaning of the Gita.

And in this, only My devotee characterized in the previous chapter is qualified, He says -- 'My devotee'. 'My devotee' -- who has dedicated his whole self to Me, Lord Vasudeva, the Supreme Guru, taking refuge in Me alone -- 'he', 'knowing', meaning understanding with discrimination, 'this' described Field, Knowledge, and Knowable, 'becomes fit for My state', for the state of supreme bliss devoid of all evil, i.e., liberation; becomes qualified to attain liberation. From the Sruti: 'He who has supreme devotion to the Deity, and as to the Deity so to the Guru, to that great soul these stated meanings shine forth.'

Therefore, always being one whose sole refuge is Me, the one desiring the supreme human goal should follow only the means of Self-knowledge, abandoning the desire for trivial sense-enjoyments, this is the intention.

He concludes -- 'Thus'. 'Thus' -- in this manner, the 'Field' by 'Great elements' [13.6] etc., 'Knowledge' by 'Humility' [13.8] etc., the 'Knowable' by 'Beginningless Supreme Brahman' [13.13] etc.; by the word 'and' (cha), everything consisting of the Imperishable (Akshara), has been spoken 'briefly', concisely, for the sake of ease of understanding.

For whose sake it was spoken, He says that -- 'My devotee'. Knowing 'this' stated form -- knowing it specifically as consisting of My glory (Vibhuti) and the Imperishable -- 'My devotee', being one whose nature is to worship Me, 'becomes fit for My state', for the attainment of the nature consisting of Bhava (love/being); becomes worthy or capable, this is the meaning.

'Thus' in this way the 'Field' starting from Great Elements ending with Firmness; similarly 'Knowledge' starting from Humility ending with Vision of the object of knowledge of Truth; and the 'Knowable' starting from 'That which is to be known' etc. ending with 'It is said to be beyond darkness' (Gita 13.17); has been spoken 'briefly', concisely.

For this much indeed is the entire meaning of the Vedas and the meaning of the Gita, spoken by way of conclusion.

Who is qualified for this right vision, is stated -- 'My devotee'. He who has dedicated his whole self to Me, the Lord, the Omniscient, the Supreme Guru, Vasudeva; whatever he sees, hears, or touches, 'all indeed is Lord Vasudeva' -- one whose intellect is possessed by such a grasp is 'My devotee'. He, knowing 'this' described right vision, 'for My state' -- My state is Madbhava, the state of the Supreme Self -- for that My state 'he becomes fit', he attains liberation.

There in the seventh (chapter), two Natures of the Lord were set forth, the higher and lower, characterized as the Knower of the Field and the Field; and 'Beings have these as their womb' was stated. How beings have the two Natures, Field and Knower of the Field, as their womb -- this meaning is now stated --

Prakriti and Purusha, both were formerly the Supreme Self. That form which presided over them is called Akshara -- thus.

By 'Great elements, egoism' etc. up to 'aggregate, consciousness, firmness' [13.6-7], the principle of the Field was stated briefly; by 'Humility' [13.8-12] etc. up to 'vision of the object of knowledge of Truth', Knowledge (was stated); by 'The Knowable' [13.18] etc., the Knowable (was stated); and that [knowledge] was stated as the means of knowledge of the Self-principle; and by 'Beginningless Supreme' [13.13] etc. up to 'situated in the heart of all' [13.18], the Knowable Brahman's nature as Akshara was stated briefly.

Only one possessing devotion to Me, knowing all this, becomes fit for 'Madbhava', i.e., possessing My qualities, this is the meaning.

इति thus? क्षेत्रम् the field? तथा as well as? ज्ञानम् knowledge? ज्ञेयम् the knowable? च and? उक्तम् have been stated? समासतः briefly? मद्भक्तः My devotee? एतत् this? विज्ञाय knowing? मद्भावाय to My being? उपपद्यते enters.Commentary He whohas controlled his mind and organs? who has the knowledge of the field and the knowable? and who fixes his mind on Me becomes one with Me.Thus the field described above (beginning with the great elements and ending with firmness? verses 5 and 6)? knowledge described above (beginning with humility and ending with perception of the end of true knowledge in verses 7 to 11) and the knowable described in verses 12 to 17 -- these have briefly been stated.He who has singleminded devotion unto Me? who takes Me (Vaasudeva? the Supreme Lord? the omniscient? and the supreme Guru) as the Self of everything? he who thinks and feels that all that he sees? hears and touches is nothing but the Lord and he who has the right knowledge described above enters into My Being or attains release from birth and death.

Iti, thus; uktam, has been spoken-commencing from 'I shall speak of that which is to be known' (12) and ending with 'It is spoken of as beyond darkness' (17); samasatah, in brief; the ksetram, field -beginning with the 'great elements' and ending with 'for titude' (5,6); tatha, as also; jnanam, Knowledge-beginning from 'humility' (7) and ending with 'contemplation on the Goal of the knowledge of Reality' (11); and the jneyam, Knowable.
All this has been stated by way of summarizing the purport of the Vedas and the Gita. Who is fit for this true knowledge? The answer is: madbhaktah, My devotee, who attributes the fact of being the Self of all to Me who am God, Vasudeva, the Omniscient, the supreme Teacher, (and) whose conviction has been saturated with the idea that whatever he sees, hears or touches, all that verily is Lord Vasudeva. Vijnaya, by understanding; etat, this, the aforesaid true knowledge; he upa-padyate, becomes alified; mad-bhavaya, for My State (bhava) -the State of being the supreme Self; for that State of Mine. He attains Liberation.
There in the Seventh Chapter have been presented the two aspects [Cf. 15.16-18.] of God, viz the higher and the lower, characterized as the field and the Knower of the field. And it has also been said, '(Understand thus) that all things have these as their source' (7.6). The explanation as to how creatures have the two aspects, the field and the Knower of the field, as their source is now being stated:

This is a brief description of the principle of Ksetra - i.e., the text beginning with 'The great elements, the Ahankara' (13.5) and ending with 'An association' (13.6). 'Knowledge' which is the means for attaining the comprehension of the principle known as the self has been taught in the text beginning with 'Modesty' (13.7) and ending with 'Reflection for attainment of knowledge of truth' (13.11). The nature of Ksetrajna (the self) which is the object of knowledge has also been concisely taught by the text beginning with 'The beginningless brahman having Me for the Highest' (13.12) and ending with 'present in the heart of all' (13.17). My devotee, on knowing this, i.e., the truth about the Ksetra, the truth about the means for attaining the nature of the self as distinct from the Ksetra, and the truth about the Ksetrajna, becomes worthy to attain My state of being. What is called My state of being is My own nature (Svabhava), namely, the transcendence of transmigratory existence. The meaning is that he becomes worthy to attain the state of freedom for transmigratory existence.
Next (1) the beginninglessness of the conjunction between the Prakrti and the self which are completely distinct, (2) the difference in the workings of these two when they are associated with each other, and (3) the cause of this conjunction - these are treated: