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The Philosophy of Life


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Chapter -13
"The Yoga of the Distinction between the field and the knower of the field"

The body has been called the field and the soul has been called the knower of the field. The distination between these is very subtale and very fascinating. Field is non-being, subjects to decay and is perishable knower of the field is being, pure and imperishable. This chapter examines the differences between the field and the knower of the field in all its aspects. Therefore, this chapter is entitled "The yoga of the Distinction between the field and the knower of the field".

Shri bhagavan S

1. O Arjuna this body is called the field and he who knows it is called the knowner of the Fields, by those who know them i.e. the seirs

O Arjuna, know me as the knower of the Field in all Fields. The knowledge of the field and its knower is the true knowledge, this is my opinion that who knows this is the possessor of the true knowledges.

What the field is and what is its nature, what are its shortcomings, what is the knower of the field, his powers, how its is hear from me in brief.

Sages have described in their songs in many ways and clearly in many hymns, and also in the definite and authoritative way, it is described in Brahama-sutra.

The five grosser elements sense of ego, intelligence as also the unmanifested, ten senses and mind and the five objects of the senses.
(gross elements are earth, water, air, space and heat, white objects of senses are sound, touch, form taste and smell).

Liking and disliking. Pleasure and pain the body, mind and perseverence, inbrief, describe this field alongwith its various modifications. (Knower is the subject which is reality, the objective world is illusory).

Lack of pride, lack of deceitfulness, non-violence, patience, honesty, service of the teacher, purity of body and mind and perseverance and control over senses.

Lack of interest in the objects of desire, lack of ego and the knowledge of the shortcomings of birth, death, old age, illness and pain.

Indifference to worldly things, not craving for son, wifem household things and a persistant evainess of mind, inall likable and dislikable happenings.

Constant devotion is me, without any indiscipline and indiscrition, living in a sechuded place, shunning the crowds of people.

The knowledge which distinguishes the self from the non-self penception of the truth as the end of the knowledge this is the true knowledge and all that which does not conform to this is not the true knowledge; it is non-knowledge (knowledge should be able to enlighten one about the true nature of the self drom the non-self).

I shall describe that which is to be understood, by correct understanding of it (true knowledge) one reaches the state where death cannot touch. It is the state of supreme brahman which is said to have no beginning, neither it is existence nor it is non-existence.

His navels and feet are everywhere, eyes, heads and faces are on all the sides. He penmeates the world while dwelling inti at the same time.

It seems that it has the attributes of all the senses. Yet it does not posses any of the senses, it is not attached to anything yet it supports all the things, it is beyond all the gunas (gunatata), and yet howing all of them. (Sun is the nature of the supreme or kshetragya).

It is within and without all the beings animate or inanimate or manimate, it is animate as well as inanimate. Being too subtle it is very difficult to perceive it is situated very near yet it is too far.

It is undivisible yet seems divided among all the beings, it is knowledge, holder of all the beings, it is the creator, the protector and the destroyer of all the beings.

That supreme Brahman is the light of lights. It is said to be totally beyond the darkness. It is that knowledge, it is that knower and it is that object of the knowledge it is situated in the hearts of all beings. (Light shines into all the hearts is upanishadic quotation).

O Arjuna, in this way, the field and also the knowledge and the form of the supreme (Object of the knowledge) has been described briefly. After knowing this, my devotee becomes worthy of my state.

The nature (prakrit) and the soul (purusha) are without any beginning and without any end, this you should know, O Arjuna. The modes (gunas) and forms are born by the interaction of nature with itself.

Because it is said that the nature is the seed (cause) of the effect, instrumentality and the agency, and the soul (purusha) is said to be the exberienur of the pleasure and of pain i.e. senses and the body is the creation of the nature, while the experience is the creation of the soul.

The soul (purusha) is established in nature (Prakrit). It experiences and enjoys the modes (gunas) created by the nature. The attachment to the various modes results into its birth in good and evil forms.

The supreme Being in the body is said to be the witness, the controller, the supporter, the experiences, the God and the supreme self.

The one who possesses the true knowledge of the soul (purvsha) and nature (prakriti) alongwith the modes (gunas-viz) satvik, rajasik and tamasik, though he keeps working in ordinary way, he is attained to the highest state i.e. does not come into the cycle of birth and death again.

O Arjuna many experience the self within their self through the practice of meditation, other reach by the path of knowledge and still other reach by works.

Some others, who are not aware of these paths, near from others who know and worship, doing it with devotion and faith they also cross the world of death.

O Arjuna, know that all the beings, inanimate or animate are born through union of the field and the known of the field.

At person who is able to perceive that in the world of moving and unmoving beings, while the beings are perishable the supreme being is imperishable and the situated in all beings evenly. We percive the truth.

Because a person who sees the self-settled in all beings evenly, does not perish, he is able to reach the state of perfection.

The man who perceives that all the works int his world are performed by the nature and the self is not the does, he perceives the truth.

When a person is able to see that all the different states of being are all situated in the supreme being and they branchout from that one, attains to brahman.

31. O Arjuna, being beginningless and being without attributes the self being established in the body, neither acts nor is involved in its functions.

Like the space, though all pervading, does not become tainted, because of its subtlity, so does the self.

33.  Like one Sun is capable of illuminating the universe, the self also is able to illuminate the entire field (the entire world of becoming).

34.  Thus the sages who can perceive with the eyes of knowledge the field and the knower of the field and the elements of transcending the nature, attain the supreme bliss.

This chapter is entitled "The Yoga of the Distinction between the field and the knower of the field".

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