{"id":5499,"date":"2022-06-25T08:39:17","date_gmt":"2022-06-25T03:09:17","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=5499"},"modified":"2023-12-21T15:16:46","modified_gmt":"2023-12-21T09:46:46","slug":"chapter-13-prakrti-purusa-viveka-yoga-the-yoga-of-differentiation","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-13-prakrti-purusa-viveka-yoga-the-yoga-of-differentiation\/","title":{"rendered":"Chapter 13 &#8211; Prak\u1e5bti-Puru\u1e63a Viveka Yoga (The Yoga of Differentiation)"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-right:15px;--awb-padding-bottom:0px;--awb-padding-left:15px;--awb-padding-right-small:0px;--awb-padding-left-small:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 fusion-sep-none fusion-title-text fusion-title-size-one\" style=\"--awb-text-color:var(--awb-color6);--awb-margin-right:0px;--awb-margin-bottom:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;--awb-font-size:24px;\"><h1 class=\"fusion-title-heading title-heading-left\" style=\"margin:0;font-size:1em;\">Bhagavad Gita<\/h1><\/div><div class=\"fusion-title title fusion-title-2 fusion-sep-none fusion-title-text fusion-title-size-two\" style=\"--awb-text-color:var(--awb-color6);--awb-margin-right:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;--awb-font-size:18px;\"><h2 class=\"fusion-title-heading title-heading-left\" style=\"margin:0;font-size:1em;\">Chapter 13 &#8211; Prak\u1e5bti-Puru\u1e63a Viveka Yoga (The Yoga of Differentiation)<\/h2><\/div><div class=\"fusion-title title fusion-title-3 fusion-sep-none fusion-title-text fusion-title-size-three\" style=\"--awb-margin-right:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;\"><h3 class=\"fusion-title-heading title-heading-left\" style=\"margin:0;\"><a href=\"https:\/\/www.rupanugabhajanashram.com\/author\/srila-bhakti-gaurava-narasingha-maharaja\/\" class=\"awb-custom-text-color awb-custom-text-hover-color\" target=\"_self\">by \u015ar\u012bla Bhakti Gaurava Narasi\u1e45gha Mah\u0101r\u0101ja<\/a><\/h3><\/div>\n<\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 fusion-flex-container has-pattern-background has-mask-background nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-small-visibility\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"accordian fusion-accordian\" style=\"--awb-border-size:1px;--awb-icon-size:16px;--awb-content-font-size:var(--awb-typography4-font-size);--awb-icon-alignment:left;--awb-hover-color:var(--awb-color2);--awb-border-color:var(--awb-color3);--awb-background-color:var(--awb-color1);--awb-divider-color:var(--awb-color4);--awb-divider-hover-color:var(--awb-color3);--awb-icon-color:var(--awb-color1);--awb-title-color:var(--awb-color7);--awb-content-color:var(--awb-color8);--awb-icon-box-color:var(--awb-color8);--awb-toggle-hover-accent-color:var(--awb-color5);--awb-title-font-family:&quot;Merriweather&quot;;--awb-title-font-weight:400;--awb-title-font-style:normal;--awb-title-font-size:18px;--awb-content-font-family:&quot;Noto Serif&quot;;--awb-content-font-style:normal;--awb-content-font-weight:400;\"><div class=\"panel-group fusion-toggle-icon-boxed\" id=\"accordion-5499-1\"><div class=\"fusion-panel panel-default panel-0a719f1e065d3656a fusion-toggle-has-divider\"><div class=\"panel-heading\"><h2 class=\"panel-title toggle\" id=\"toggle_0a719f1e065d3656a\"><a aria-expanded=\"false\" aria-controls=\"0a719f1e065d3656a\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-5499-1\" data-target=\"#0a719f1e065d3656a\" href=\"#0a719f1e065d3656a\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon awb-icon-minus\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon awb-icon-plus\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Chapter Overview<\/span><\/a><\/h2><\/div><div id=\"0a719f1e065d3656a\" class=\"panel-collapse collapse \" aria-labelledby=\"toggle_0a719f1e065d3656a\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<div class=\"awb-toc-el awb-toc-el--1\" data-awb-toc-id=\"1\" data-awb-toc-options=\"{&quot;allowed_heading_tags&quot;:{&quot;h3&quot;:0,&quot;h4&quot;:1},&quot;ignore_headings&quot;:&quot;&quot;,&quot;ignore_headings_words&quot;:&quot;by&quot;,&quot;enable_cache&quot;:&quot;yes&quot;,&quot;highlight_current_heading&quot;:&quot;no&quot;,&quot;hide_hidden_titles&quot;:&quot;yes&quot;,&quot;limit_container&quot;:&quot;custom&quot;,&quot;select_custom_headings&quot;:&quot;.gita_chapter_text *&quot;,&quot;icon&quot;:&quot;fa-flag fas&quot;,&quot;counter_type&quot;:&quot;none&quot;}\"><div class=\"awb-toc-el__content\"><ul class=\"awb-toc-el__list awb-toc-el__list--0\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_1\">VERSE 1<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_2\">VERSE 2<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_3\">VERSE 3<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti\"><span><br>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_4\">VERSE 4<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_5\">VERSE 5<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_67\">VERSE 6-7<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_812\">VERSE 8-12<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__1\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_13\">VERSE 13<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_14\">VERSE 14<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_15\">VERSE 15<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_16\">VERSE 16<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_17\">VERSE 17<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_18\">VERSE 18<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_19\">VERSE 19<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__2\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_20\">VERSE 20<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_21\">VERSE 21<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_22\">VERSE 22<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_23\">VERSE 23<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_24\">VERSE 24<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_25\">VERSE 25<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_26\">VERSE 26<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__3\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_27\">VERSE 27<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_28\">VERSE 28<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_29\">VERSE 29<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_30\">VERSE 30<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_31\">VERSE 31<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__4\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_32\">VERSE 32<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_33\">VERSE 33<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_34\">VERSE 34<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_35\">VERSE 35<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__5\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><\/ul><\/div><\/div>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-text fusion-text-1\" style=\"--awb-text-transform:none;--awb-margin-top:-15px;--awb-margin-right:-30px;--awb-margin-left:-30px;\"><blockquote><p>In Chapter 13 - Prak\u1e5bti-Puru\u1e63a Viveka Yoga (The Yoga of Differentiation) of Swami B.G. Narasingha's Bhagavad-g\u012bt\u0101, K\u1e5b\u1e63\u1e47a describes the three elements of existence - the field, the knower of the field, and the object of knowledge.<\/p><\/blockquote>\n<\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-3 fusion-flex-container has-pattern-background has-mask-background nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-medium-visibility fusion-no-large-visibility\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"accordian fusion-accordian\" style=\"--awb-border-size:1px;--awb-icon-size:16px;--awb-content-font-size:var(--awb-typography4-font-size);--awb-icon-alignment:left;--awb-hover-color:var(--awb-color2);--awb-border-color:var(--awb-color3);--awb-background-color:var(--awb-color1);--awb-divider-color:var(--awb-color4);--awb-divider-hover-color:var(--awb-color3);--awb-icon-color:var(--awb-color1);--awb-title-color:var(--awb-color7);--awb-content-color:var(--awb-color8);--awb-icon-box-color:var(--awb-color8);--awb-toggle-hover-accent-color:var(--awb-color5);--awb-title-font-family:&quot;Merriweather&quot;;--awb-title-font-weight:400;--awb-title-font-style:normal;--awb-title-font-size:18px;--awb-content-font-family:&quot;Noto Serif&quot;;--awb-content-font-style:normal;--awb-content-font-weight:400;\"><div class=\"panel-group fusion-toggle-icon-boxed\" id=\"accordion-5499-2\"><div class=\"fusion-panel panel-default panel-3b6082a006c490722 fusion-toggle-has-divider\"><div class=\"panel-heading\"><h2 class=\"panel-title toggle\" id=\"toggle_3b6082a006c490722\"><a aria-expanded=\"false\" aria-controls=\"3b6082a006c490722\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-5499-2\" data-target=\"#3b6082a006c490722\" href=\"#3b6082a006c490722\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon awb-icon-minus\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon awb-icon-plus\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Book Navigation<\/span><\/a><\/h2><\/div><div id=\"3b6082a006c490722\" class=\"panel-collapse collapse \" aria-labelledby=\"toggle_3b6082a006c490722\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<ul>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/preface\/\">Preface to Bhagavad Gita<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/introduction\/\">Introduction to Bhagavad Gita<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/mangalacarana\/\">Mangalacarana of Bhagavad Gita<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/the-history-of-the-gita\/\">The History of the Gita<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-1-sainya-darsana-observing-the-armies-on-the-battlefield\/\">Chapter 1 \u2013 Sainya-Dar\u015bana (Observing the Armies on the Battlefield)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-2-sankhya-yoga-the-yoga-of-analysis\/\">Chapter 2 \u2013 S\u0101\u1e45khya Yoga (The Yoga of Analysis)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-3-karma-yoga-the-yoga-of-action\/\">Chapter 3 \u2013 Karma Yoga (The Yoga of Action)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-4-jnana-yoga-the-yoga-of-knowledge\/\">Chapter 4 \u2013 J\u00f1\u0101na Yoga (The Yoga of Knowledge)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-5-karma-sannyasa-yoga-the-yoga-of-the-renunciation-of-action\/\">Chapter 5 \u2013 Karma Sanny\u0101sa Yoga (The Yoga of the Renunciation of Action)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-6-dhyana-yoga-the-yoga-of-meditation\/\">Chapter 6 \u2013 Dhy\u0101na Yoga (The Yoga of Meditation)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-7-jnana-vijnana-yoga-the-yoga-of-knowledge-and-realisation\/\">Chapter 7 \u2013 J\u00f1\u0101na-Vij\u00f1\u0101na Yoga (The Yoga of Knowledge and Realisation)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-8-taraka-brahma-yoga-the-yoga-of-the-supreme\/\">Chapter 8 \u2013 T\u0101raka-Brahma Yoga (The Yoga of the Supreme)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-9-raja-guhya-yoga-the-yoga-of-the-greatest-secret\/\">Chapter 9 \u2013 R\u0101ja Guhya Yoga (The Yoga of the Greatest Secret)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-10-vibhuti-yoga-the-yoga-of-divine-splendour\/\">Chapter 10 \u2013 Vibh\u016bti Yoga (The Yoga of Divine Splendour)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-11-visvarupa-darsana-yoga-the-yoga-of-the-universal-form\/\">Chapter 11 \u2013 Vi\u015bvar\u016bpa Dar\u015bana Yoga (The Yoga of the Universal Form)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-12-bhakti-yoga-the-yoga-of-devotion\/\">Chapter 12 \u2013 Bhakti Yoga (The Yoga of Devotion)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-13-prak%e1%b9%9bti-puru%e1%b9%a3a-viveka-yoga-the-yoga-of-differentiation\/\">Chapter 13 \u2013 Prak\u1e5bti-Puru\u1e63a Viveka Yoga (The Yoga of Differentiation)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-14-gu%e1%b9%87a-traya-vibhaga-yoga-the-yoga-of-understanding-the-three-modes-of-material-nature\/\">Chapter 14 \u2013 Gu\u1e47a-Traya Vibh\u0101ga Yoga (The Yoga of Understanding the Three Modes of Material Nature)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-15-puru%e1%b9%a3ottama-yoga-the-yoga-of-the-supreme-person\/\">Chapter 15 \u2013 Puru\u1e63ottama Yoga (The Yoga of the Supreme Person)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-16-daivasura-sampad-vibhaga-yoga-the-yoga-of-discretion-pious-and-impious-natures\/\">Chapter 16 \u2013 Daiv\u0101sura Sampad Vibh\u0101ga Yoga (The Yoga of Discretion-Pious and Impious Natures)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-17-sraddha-traya-vibhaga-yoga-the-yoga-explaining-three-types-of-faith\/\">Chapter 17 \u2013 \u015araddh\u0101-Traya Vibh\u0101ga Yoga (The Yoga Explaining Three Types of Faith)<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/bhagavad-gita\/chapter-18-mok%e1%b9%a3a-yoga-the-yoga-of-supreme-perfection\/\">Chapter 18 \u2013 Mok\u1e63a Yoga (The Yoga of Supreme Perfection)<\/a><\/li>\n<\/ul>\n<\/div><\/div><\/div><div class=\"fusion-panel panel-default panel-38fb91b803a928b21 fusion-toggle-has-divider\"><div class=\"panel-heading\"><h2 class=\"panel-title toggle\" id=\"toggle_38fb91b803a928b21\"><a aria-expanded=\"false\" aria-controls=\"38fb91b803a928b21\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-5499-2\" data-target=\"#38fb91b803a928b21\" href=\"#38fb91b803a928b21\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon awb-icon-minus\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon awb-icon-plus\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Chapter Overview<\/span><\/a><\/h2><\/div><div id=\"38fb91b803a928b21\" class=\"panel-collapse collapse \" aria-labelledby=\"toggle_38fb91b803a928b21\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<div class=\"awb-toc-el awb-toc-el--2\" data-awb-toc-id=\"2\" data-awb-toc-options=\"{&quot;allowed_heading_tags&quot;:{&quot;h3&quot;:0,&quot;h4&quot;:1},&quot;ignore_headings&quot;:&quot;&quot;,&quot;ignore_headings_words&quot;:&quot;by&quot;,&quot;enable_cache&quot;:&quot;yes&quot;,&quot;highlight_current_heading&quot;:&quot;no&quot;,&quot;hide_hidden_titles&quot;:&quot;yes&quot;,&quot;limit_container&quot;:&quot;custom&quot;,&quot;select_custom_headings&quot;:&quot;.gita_chapter_text *&quot;,&quot;icon&quot;:&quot;fa-flag fas&quot;,&quot;counter_type&quot;:&quot;none&quot;}\"><div class=\"awb-toc-el__content\"><ul class=\"awb-toc-el__list awb-toc-el__list--0\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_1\">VERSE 1<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_2\">VERSE 2<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_3\">VERSE 3<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti\"><span><br>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_4\">VERSE 4<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_5\">VERSE 5<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_67\">VERSE 6-7<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_812\">VERSE 8-12<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__1\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_13\">VERSE 13<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_14\">VERSE 14<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_15\">VERSE 15<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_16\">VERSE 16<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_17\">VERSE 17<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_18\">VERSE 18<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_19\">VERSE 19<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__2\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_20\">VERSE 20<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_21\">VERSE 21<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_22\">VERSE 22<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_23\">VERSE 23<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_24\">VERSE 24<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_25\">VERSE 25<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_26\">VERSE 26<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__3\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_27\">VERSE 27<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_28\">VERSE 28<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_29\">VERSE 29<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_30\">VERSE 30<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_31\">VERSE 31<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__4\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_32\">VERSE 32<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_33\">VERSE 33<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_34\">VERSE 34<\/a><\/li><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_VERSE_35\">VERSE 35<\/a><ul class=\"awb-toc-el__list awb-toc-el__list--1\"><li class=\"awb-toc-el__list-item\"><a class=\"awb-toc-el__item-anchor\" href=\"#toc_Anuvrtti__5\"><span>Anuv\u1e5btti<\/span><\/a><\/li><\/ul><\/li><\/ul><\/div><\/div>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-text fusion-text-2\" style=\"--awb-text-transform:none;--awb-margin-top:-15px;--awb-margin-right:-30px;--awb-margin-left:-30px;\"><blockquote><p>In Chapter 13 - Prak\u1e5bti-Puru\u1e63a Viveka Yoga (The Yoga of Differentiation) of Swami B.G. Narasingha's Bhagavad-g\u012bt\u0101, K\u1e5b\u1e63\u1e47a describes the three elements of existence - the field, the knower of the field, and the object of knowledge.<\/p><\/blockquote>\n<\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-4 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-right:0px;--awb-padding-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-3 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-3\" style=\"--awb-text-transform:none;\"><h3 style=\"text-align: center;\">VERSE 1<\/h3>\n<p style=\"text-align: center;\">\u0905\u0930\u094d\u091c\u0941\u0928 \u0909\u0935\u093e\u091a<br \/>\u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0902 \u092a\u0941\u0930\u0941\u0937\u0902 \u091a\u0948\u0935 \u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0902 \u0915\u094d\u0937\u0947\u0924\u094d\u0930\u091c\u094d\u091e\u092e\u0947\u0935 \u091a \u0964<br \/>\u090f\u0924\u0926\u094d\u0935\u0947\u0926\u093f\u0924\u0941\u092e\u093f\u091a\u094d\u091b\u093e\u092e\u093f \u091c\u094d\u091e\u093e\u0928\u0902 \u091c\u094d\u091e\u0947\u092f\u0902 \u091a \u0915\u0947\u0936\u0935 \u0965\u0967\u0965<\/p>\n<p style=\"text-align: center;\"><em>arjuna uv\u0101ca \u2013<\/em><br \/><em>prak\u1e5bti\u1e41 puru\u1e63am caiva k\u1e63etra\u1e41 k\u1e63etraj\u00f1ameva ca<\/em><br \/><em>etad veditum icch\u0101mi j\u00f1\u0101na\u1e41 j\u00f1eya\u1e41 ca ke\u015bava<\/em><\/p>\n<p><strong>Arjuna said: O Ke<\/strong><strong>\u015b<\/strong><strong>ava, I wish to know about material nature (<em>prak<\/em><\/strong><em><strong>\u1e5b<\/strong><strong>ti<\/strong><\/em><strong>), the enjoyer (<em>puru<\/em><\/strong><em><strong>\u1e63<\/strong><strong>a<\/strong><\/em><strong>), the field, the knower of the field, knowledge and the object of knowledge.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 2<\/h3>\n<p style=\"text-align: center;\">\u0936\u094d\u0930\u0940\u092d\u0917\u0935\u093e\u0928\u0941\u0935\u093e\u091a \u0964<br \/>\u0907\u0926\u0902 \u0936\u0930\u0940\u0930\u0902 \u0915\u094c\u0928\u094d\u0924\u0947\u092f \u0915\u094d\u0937\u0947\u0924\u094d\u0930\u092e\u093f\u0924\u094d\u092f\u092d\u093f\u0927\u0940\u092f\u0924\u0947 \u0964<br \/>\u090f\u0924\u0926\u094d\u092f\u094b \u0935\u0947\u0924\u094d\u0924\u093f \u0924\u0902 \u092a\u094d\u0930\u093e\u0939\u0941\u0903 \u0915\u094d\u0937\u0947\u0924\u094d\u0930\u091c\u094d\u091e \u0907\u0924\u093f \u0924\u0926\u094d\u0935\u093f\u0926\u0903 \u0965\u0968\u0965<\/p>\n<p style=\"text-align: center;\"><em>\u015br\u012b bhagav\u0101n uv\u0101ca \u2013<\/em><br \/><em>ida\u1e41 \u015bar\u012bra\u1e41 kaunteya k\u1e63etram ity-abhidh\u012byate<\/em><br \/><em>etad yo vetti ta\u1e41 pr\u0101hu\u1e25 k\u1e63etraj\u00f1a iti tad-vida\u1e25<\/em><\/p>\n<p><strong>Bhagav<\/strong><strong>\u0101<\/strong><strong>n <\/strong><strong>\u015a<\/strong><strong>r<\/strong><strong>\u012b<\/strong><strong> K<\/strong><strong>\u1e5b\u1e63\u1e47<\/strong><strong>a replied: O son of Kunt<\/strong><strong>\u012b<\/strong><strong>, this body is known as the field and one who knows this field is said by the wise to be the knower of the field.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 3<\/h3>\n<p style=\"text-align: center;\">\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u091c\u094d\u091e\u0902 \u091a\u093e\u092a\u093f \u092e\u093e\u0902 \u0935\u093f\u0926\u094d\u0927\u093f \u0938\u0930\u094d\u0935\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0947\u0937\u0941 \u092d\u093e\u0930\u0924<br \/>\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u091c\u094d\u091e\u092f\u094b\u0930\u094d\u091c\u094d\u091e\u093e\u0928\u0902 \u092f\u0924\u094d\u0924\u091c\u094d\u091c\u094d\u091e\u093e\u0928\u0902 \u092e\u0924\u0902 \u092e\u092e \u0965\u0969\u0965<\/p>\n<p style=\"text-align: center;\"><em>k\u1e63etraj\u00f1a\u1e41 c\u0101pi m\u0101\u1e41 viddhi sarva-k\u1e63etre\u1e63u bh\u0101rata<\/em><br \/><em>k\u1e63etra-k\u1e63etraj\u00f1ayor j\u00f1\u0101na\u1e41 yat taj j\u00f1\u0101na\u1e41 mata\u1e41 mama<\/em><\/p>\n<p><strong>You should know that I am the knower of all fields, O descendant of Bharata. I consider the knowledge of the field and its knower to be real knowledge.<\/strong><\/p>\n<h4 style=\"text-align: center;\"><strong><br \/>Anuv\u1e5btti<\/strong><\/h4>\n<p>The basis of knowledge, namely the ability to differentiate between matter, consciousness and Super Consciousness will further be explained in this chapter. In the last few centuries western scientific understanding suggests that consciousness arises out of an inexplicable combination of material elements. In other words, they conclude that the body is the self. <em>Bhagavad-g\u012bt\u0101<\/em> however, considers such an understanding to be ignorance. Without understanding the difference between material nature (<em>prak\u1e5bti<\/em>) and the self (<em>k\u1e63etraj\u00f1a<\/em>) who is the conscious knower of the body, there is no basis of real knowledge. Both are distinct from one another and one who understands this is truly learned.<\/p>\n<p>The material body composed of the three subtle elements (mind, intelligence and false ego) and the five gross elements (earth, water, fire, air and space) is known as the field. The indwelling consciousness is known as the knower of the field, and the Super Consciousness situated within all bodies and within the individual consciousness is the knower of all fields of activity. This is the subject of this chapter, upon knowing which one becomes liberated from material bondage.<\/p>\n<h3 style=\"text-align: center;\">VERSE 4<\/h3>\n<p style=\"text-align: center;\">\u0924\u0924\u094d\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0902 \u092f\u091a\u094d\u091a \u092f\u093e\u0926\u0943\u0915\u094d\u091a \u092f\u0926\u094d\u0935\u093f\u0915\u093e\u0930\u093f \u092f\u0924\u0936\u094d\u091a \u092f\u0924\u094d \u0964<br \/>\u0938 \u091a \u092f\u094b \u092f\u0924\u094d\u092a\u094d\u0930\u092d\u093e\u0935\u0936\u094d\u091a \u0924\u0924\u094d\u0938\u092e\u093e\u0938\u0947\u0928 \u092e\u0947 \u0936\u0943\u0923\u0941 \u0965\u096a\u0965<\/p>\n<p style=\"text-align: center;\"><em>tat k\u1e63etra\u1e41 yac ca y\u0101d\u1e5bk ca yad vik\u0101ri yata\u015b ca yat<\/em><br \/><em>sa ca yo yat prabh\u0101va\u015b ca tat sam\u0101sena me \u015b\u1e5b\u1e47u<\/em><\/p>\n<p><strong>Now hear from Me in brief about what that field is, what constitutes it, what are its transformations, its origin and who is the knower of the field and what is his influence.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 5<\/h3>\n<p style=\"text-align: center;\">\u090b\u0937\u093f\u092d\u093f\u0930\u094d\u092c\u0939\u0941\u0927\u093e \u0917\u0940\u0924\u0902 \u091b\u0928\u094d\u0926\u094b\u092d\u093f\u0930\u094d\u0935\u093f\u0935\u093f\u0927\u0948\u0903 \u092a\u0943\u0925\u0915\u094d \u0964<br \/>\u092c\u094d\u0930\u0939\u094d\u092e\u0938\u0942\u0924\u094d\u0930\u092a\u0926\u0948\u0936\u094d\u091a\u0948\u0935 \u0939\u0947\u0924\u0941\u092e\u0926\u094d\u092d\u093f\u0930\u094d\u0935\u093f\u0928\u093f\u0936\u094d\u091a\u093f\u0924\u0948\u0903 \u0965\u096b\u0965<\/p>\n<p style=\"text-align: center;\"><em>\u1e5b\u1e63ibhir bahudh\u0101 g\u012bta\u1e41 chandobhir vividhai\u1e25 p\u1e5bthak<\/em><br \/><em>brahma-s\u016btra-padai\u015b caiva hetumadbhir vini\u015bcitai\u1e25<\/em><\/p>\n<p><strong>This knowledge has been sung of in many different ways by different sages, by the <em>Vedas<\/em>, and is found in the logically conclusive chapters of the <em>Ved<\/em><\/strong><em><strong>\u0101<\/strong><strong>nta-s<\/strong><strong>\u016b<\/strong><strong>tras<\/strong><\/em><strong>.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 6-7<\/h3>\n<p style=\"text-align: center;\">\u092e\u0939\u093e\u092d\u0942\u0924\u093e\u0928\u094d\u092f\u0939\u0902\u0915\u093e\u0930\u094b \u092c\u0941\u0926\u094d\u0927\u093f\u0930\u0935\u094d\u092f\u0915\u094d\u0924\u092e\u0947\u0935 \u091a \u0964<br \/>\u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0923\u093f \u0926\u0936\u0948\u0915\u0902 \u091a \u092a\u091e\u094d\u091a \u091a\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u0917\u094b\u091a\u0930\u093e\u0903 \u0965\u096c\u0965<br \/>\u0907\u091a\u094d\u091b\u093e \u0926\u094d\u0935\u0947\u0937\u0903 \u0938\u0941\u0916\u0902 \u0926\u0941\u0903\u0916\u0902 \u0938\u0902\u0918\u093e\u0924\u0936\u094d\u091a\u0947\u0924\u0928\u093e \u0927\u0943\u0924\u093f\u0903 \u0964<br \/>\u090f\u0924\u0924\u094d\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0902 \u0938\u092e\u093e\u0938\u0947\u0928 \u0938\u0935\u093f\u0915\u093e\u0930\u092e\u0941\u0926\u093e\u0939\u0943\u0924\u092e\u094d \u0965\u096d\u0965<\/p>\n<p style=\"text-align: center;\"><em>mah\u0101-bh\u016bt\u0101ny-aha\u1e45k\u0101ro buddhir avyaktam eva ca<\/em><br \/><em>indriy\u0101\u1e47i da\u015baika\u1e41 ca pa\u00f1ca cendriya-gocar\u0101\u1e25<\/em><br \/><em>icch\u0101 dve\u1e63a\u1e25 sukha\u1e41 du\u1e25kha\u1e41 sa\u1e45gh\u0101ta\u015b cetan\u0101 dh\u1e5bti\u1e25<\/em><br \/><em>etat k\u1e63etra\u1e41 sam\u0101sena sa-vik\u0101ram ud\u0101h\u1e5btam<\/em><\/p>\n<p><strong>The main elements are the false ego, intelligence, the unmanifest material nature, the ten senses, the mind, the five sense-objects, desire, hate, pleasure, pain, the gross body, consciousness and determination. All these elements that are described here are considered to be the field.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 8-12<\/h3>\n<p style=\"text-align: center;\">\u0905\u092e\u093e\u0928\u093f\u0924\u094d\u0935\u092e\u0926\u092e\u094d\u092d\u093f\u0924\u094d\u0935\u092e\u0939\u093f\u0902\u0938\u093e \u0915\u094d\u0937\u093e\u0928\u094d\u0924\u093f\u0930\u093e\u0930\u094d\u091c\u0935\u092e\u094d \u0964<br \/>\u0906\u091a\u093e\u0930\u094d\u092f\u094b\u092a\u093e\u0938\u0928\u0902 \u0936\u094c\u091a\u0902 \u0938\u094d\u0925\u0948\u0930\u094d\u092f\u092e\u093e\u0924\u094d\u092e\u0935\u093f\u0928\u093f\u0917\u094d\u0930\u0939\u0903 \u0965\u096e\u0965<br \/>\u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0930\u094d\u0925\u0947\u0937\u0941 \u0935\u0948\u0930\u093e\u0917\u094d\u092f\u092e\u0928\u0939\u0902\u0915\u093e\u0930 \u090f\u0935 \u091a \u0964<br \/>\u091c\u0928\u094d\u092e\u092e\u0943\u0924\u094d\u092f\u0941\u091c\u0930\u093e\u0935\u094d\u092f\u093e\u0927\u093f\u0926\u0941\u0903\u0916\u0926\u094b\u0937\u093e\u0928\u0941\u0926\u0930\u094d\u0936\u0928\u092e\u094d \u0965\u096f\u0965<br \/>\u0905\u0938\u0915\u094d\u0924\u093f\u0930\u0928\u092d\u093f\u0937\u094d\u0935\u0919\u094d\u0917\u0903 \u092a\u0941\u0924\u094d\u0930\u0926\u093e\u0930\u0917\u0943\u0939\u093e\u0926\u093f\u0937\u0941 \u0964<br \/>\u0928\u093f\u0924\u094d\u092f\u0902 \u091a \u0938\u092e\u091a\u093f\u0924\u094d\u0924\u0924\u094d\u0935\u092e\u093f\u0937\u094d\u091f\u093e\u0928\u093f\u0937\u094d\u091f\u094b\u092a\u092a\u0924\u094d\u0924\u093f\u0937\u0941 \u0965\u0967\u0966\u0965<br \/>\u092e\u092f\u093f \u091a\u093e\u0928\u0928\u094d\u092f\u092f\u094b\u0917\u0947\u0928 \u092d\u0915\u094d\u0924\u093f\u0930\u0935\u094d\u092f\u092d\u093f\u091a\u093e\u0930\u093f\u0923\u0940 \u0964<br \/>\u0935\u093f\u0935\u093f\u0915\u094d\u0924\u0926\u0947\u0936\u0938\u0947\u0935\u093f\u0924\u094d\u0935\u092e\u0930\u0924\u093f\u0930\u094d\u091c\u0928\u0938\u0902\u0938\u0926\u093f \u0965\u0967\u0967\u0965<br \/>\u0905\u0927\u094d\u092f\u093e\u0924\u094d\u092e\u091c\u094d\u091e\u093e\u0928\u0928\u093f\u0924\u094d\u092f\u0924\u094d\u0935\u0902 \u0924\u0924\u094d\u0924\u094d\u0935\u091c\u094d\u091e\u093e\u0928\u093e\u0930\u094d\u0925\u0926\u0930\u094d\u0936\u0928\u092e\u094d \u0964<br \/>\u090f\u0924\u091c\u094d\u091c\u094d\u091e\u093e\u0928\u092e\u093f\u0924\u093f \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u092e\u091c\u094d\u091e\u093e\u0928\u0902 \u092f\u0926\u0924\u094b\u093d\u0928\u094d\u092f\u0925\u093e \u0965\u0967\u0968\u0965<\/p>\n<p style=\"text-align: center;\"><em>am\u0101nitvam adambhitvam ahi\u1e41s\u0101 k\u1e63\u0101ntir \u0101rjavam<\/em><br \/><em>\u0101c\u0101ryop\u0101sana\u1e41 \u015bauca\u1e41 sthairyam \u0101tma-vinigraha\u1e25<\/em><\/p>\n<p style=\"text-align: center;\"><em>indriy\u0101rthe\u1e63u vair\u0101gyam anaha\u1e45k\u0101ra eva ca<\/em><br \/><em>janma-m\u1e5btyu-jar\u0101-vy\u0101dhi-du\u1e25kha-do\u1e63\u0101nudar\u015banam<\/em><\/p>\n<p style=\"text-align: center;\"><em>asaktir anabhi\u1e63va\u1e45ga\u1e25 putra-d\u0101ra-g\u1e5bh\u0101di\u1e63u<\/em><br \/><em>nitya\u1e41 ca sama-cittatvam i\u1e63\u1e6d\u0101ni\u1e63\u1e6dopapatti\u1e63u<\/em><\/p>\n<p style=\"text-align: center;\"><em>mayi c\u0101nanya-yogena bhaktir avyabhic\u0101ri\u1e47\u012b<\/em><br \/><em>vivikta-de\u015ba-sevitvam aratir jana-sa\u1e41sadi<\/em><\/p>\n<p style=\"text-align: center;\"><em>adhy\u0101tma-j\u00f1\u0101na-nityatva\u1e41 tattva-j\u00f1\u0101n\u0101rtha-dar\u015banam<\/em><br \/><em>etaj j\u00f1\u0101nam iti proktam aj\u00f1\u0101na\u1e41 yad ato\u2019nyath\u0101<\/em><\/p>\n<p style=\"text-align: left;\"><strong>Desirelessness, humility, non-violence, tolerance, simplicity, service to the spiritual master, purity, steadiness, self-control, detachment from sense gratification, absence of false ego, perception of the miseries of birth, death, old age and disease, detachment, freedom from attachment to wife, children and household life, perpetual equanimity in both happy and distressful circumstances, constant and firm devotion unto Me, dwelling in a solitary place, free from the desire to socialise with the masses, constant determination in achieving self-realisation and a desire to gain knowledge of the Absolute Truth \u2013 all these qualities have been declared to be knowledge. Anything contrary to this is ignorance.<\/strong><\/p>\n<h4 style=\"text-align: center;\"><strong>Anuv\u1e5btti<\/strong><\/h4>\n<p>Here, the greater wealth of knowledge by which a human being can achieve the perfection of life has been described. This detailed explanation by \u015ar\u012b K\u1e5b\u1e63\u1e47a leads one to an understanding that promotes self-realisation and frees one from ignorance. Unfortunately, this knowledge is completely lacking in modern societies, both eastern and western. All contemporary fields of knowledge i.e. biology, physics, mathematics and philosophy lead one to accept the body as the self and to accept gratification of one\u2019s mind, intelligence, ego and senses as the goal of life. Such an understanding is utterly devoid of the real purpose of life, considering that this one life is the all in all and that after death there is nothing.<\/p>\n<p>The material world is a place of birth, death, old age and disease and is sometimes referred to as <em>m\u1e5btyu-loka<\/em> or the planet of death. Birth, death, old age and disease are indeed the real problems facing all living beings regardless of race, nationality or belief. Any knowledge that does not aim to put an end to these miseries is certainly incomplete at best. There are, of course, medicines, drugs, surgery and medical machines to ease the pain of birth, slow the old age process, cure some diseases and prolong the process of dying, but these are only stopgaps or temporary solutions. One should recognise these problems of life and be inquisitive as to where the real solution is to be found.<\/p>\n<p>Contrary to modern scientific and philosophical understanding, the <em>Bhagavad-g\u012bt\u0101<\/em> says that this one life is not the all in all, and that there is life after death. There was life before coming to this material world and that life continues eternally. All that really changes is the type of body one has. For the pious there is future life in higher planets enjoying celestial pleasures, for the ignorant there are future sojourns within the bodies of lower species such as animals or plants, and for the <em>yog\u012b<\/em> and for those who cultivate knowledge of consciousness and Super Consciousness, there is future existence beyond the material universes in the Vaiku\u1e47\u1e6dha planets. There, life is eternal and all bodies are of the substance known as <em>sac-cid-\u0101nanda<\/em> (eternity, knowledge and bliss).<\/p>\n<h3 style=\"text-align: center;\">VERSE 13<\/h3>\n<p style=\"text-align: center;\">\u091c\u094d\u091e\u0947\u092f\u0902 \u092f\u0924\u094d\u0924\u0924\u094d\u092a\u094d\u0930\u0935\u0915\u094d\u0937\u094d\u092f\u093e\u092e\u093f \u092f\u091c\u094d\u091c\u094d\u091e\u093e\u0924\u094d\u0935\u093e\u092e\u0943\u0924\u092e\u0936\u094d\u0928\u0941\u0924\u0947 \u0964<br \/>\u0905\u0928\u093e\u0926\u093f\u092e\u0924\u094d\u092a\u0930\u0902 \u092c\u094d\u0930\u0939\u094d\u092e \u0928 \u0938\u0924\u094d\u0924\u0928\u094d\u0928\u093e\u0938\u0926\u0941\u091a\u094d\u092f\u0924\u0947 \u0965\u0967\u0969\u0965<\/p>\n<p style=\"text-align: center;\"><em>j\u00f1eya\u1e41 yat tat pravak\u1e63y\u0101mi yaj j\u00f1\u0101tv\u0101\u2019m\u1e5btam a\u015bnute<\/em><br \/><em>an\u0101dimat para\u1e41 brahma na sat tan n\u0101sad ucyate<\/em><\/p>\n<p><strong>I shall now explain the object of knowledge, knowing which one attains immortality. It is subordinate to Me and is the eternal Supreme Brahman that is beyond material cause and effect.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 14<\/h3>\n<p style=\"text-align: center;\">\u0938\u0930\u094d\u0935\u0924\u0903 \u092a\u093e\u0923\u093f\u092a\u093e\u0926\u0902 \u0924\u0924\u094d\u0938\u0930\u094d\u0935\u0924\u094b\u093d\u0915\u094d\u0937\u093f\u0936\u093f\u0930\u094b\u092e\u0941\u0916\u092e\u094d \u0964<br \/>\u0938\u0930\u094d\u0935\u0924\u0903 \u0936\u094d\u0930\u0941\u0924\u093f\u092e\u0932\u094d\u0932\u094b\u0915\u0947 \u0938\u0930\u094d\u0935\u092e\u093e\u0935\u0943\u0924\u094d\u092f \u0924\u093f\u0937\u094d\u0920\u0924\u093f \u0965\u0967\u096a\u0965<\/p>\n<p style=\"text-align: center;\"><em>sarvata\u1e25 p\u0101\u1e47i-p\u0101da\u1e41 tat sarvato\u2019k\u1e63i-\u015biro-mukham<\/em><br \/><em>sarvata\u1e25 \u015brutimal loke sarvam \u0101v\u1e5btya ti\u1e63\u1e6dhati<\/em><\/p>\n<p><strong>His hands and feet are everywhere. His eyes, heads and mouths are everywhere. His ears are everywhere. Thus He exists, pervading all things.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 15<\/h3>\n<p style=\"text-align: center;\">\u0938\u0930\u094d\u0935\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u0917\u0941\u0923\u093e\u092d\u093e\u0938\u0902 \u0938\u0930\u094d\u0935\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u0935\u093f\u0935\u0930\u094d\u091c\u093f\u0924\u092e\u094d \u0964<br \/>\u0905\u0938\u0915\u094d\u0924\u0902 \u0938\u0930\u094d\u0935\u092d\u0943\u091a\u094d\u091a\u0948\u0935 \u0928\u093f\u0930\u094d\u0917\u0941\u0923\u0902 \u0917\u0941\u0923\u092d\u094b\u0915\u094d\u0924\u0943 \u091a \u0965\u0967\u096b\u0965<\/p>\n<p style=\"text-align: center;\"><em>sarvendriya-gu\u1e47\u0101bh\u0101sa\u1e41 sarvendriya-vivarjitam<\/em><br \/><em>asakta\u1e41 sarva-bh\u1e5bc caiva nirgu\u1e47a\u1e41 gu\u1e47a-bhokt\u1e5b ca<\/em><\/p>\n<p><strong>He illuminates all the senses and their functions, however He is devoid of any material senses Himself. He remains detached and He is the Maintainer of all. Although He is devoid of all material qualities, He is the Master of all qualities.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 16<\/h3>\n<p style=\"text-align: center;\">\u092c\u0939\u093f\u0930\u0928\u094d\u0924\u0936\u094d\u091a \u092d\u0942\u0924\u093e\u0928\u093e\u092e\u091a\u0930\u0902 \u091a\u0930\u092e\u0947\u0935 \u091a \u0964<br \/>\u0938\u0942\u0915\u094d\u0937\u094d\u092e\u0924\u094d\u0935\u093e\u0924\u094d\u0924\u0926\u0935\u093f\u091c\u094d\u091e\u0947\u092f\u0902 \u0926\u0942\u0930\u0938\u094d\u0925\u0902 \u091a\u093e\u0928\u094d\u0924\u093f\u0915\u0947 \u091a \u0924\u0924\u094d \u0965\u0967\u096c\u0965<\/p>\n<p style=\"text-align: center;\"><em>bahir anta\u015b ca bh\u016bt\u0101n\u0101m acara\u1e41 carameva ca<\/em><br \/><em>s\u016bk\u1e63matv\u0101t tad avij\u00f1eya\u1e41 d\u016brastha\u1e41 c\u0101ntike ca tat<\/em><\/p>\n<p><strong>He is situated in all moving and non-moving beings. He is near yet simultaneously He is far away. Thus, He is most subtle and difficult to fully understand.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 17<\/h3>\n<p style=\"text-align: center;\">\u0905\u0935\u093f\u092d\u0915\u094d\u0924\u0902 \u091a \u092d\u0942\u0924\u0947\u0937\u0941 \u0935\u093f\u092d\u0915\u094d\u0924\u092e\u093f\u0935 \u091a \u0938\u094d\u0925\u093f\u0924\u092e\u094d \u0964<br \/>\u092d\u0942\u0924\u092d\u0930\u094d\u0924\u0943 \u091a \u0924\u091c\u094d\u091c\u094d\u091e\u0947\u092f\u0902 \u0917\u094d\u0930\u0938\u093f\u0937\u094d\u0923\u0941 \u092a\u094d\u0930\u092d\u0935\u093f\u0937\u094d\u0923\u0941 \u091a \u0965\u0967\u096d\u0965<\/p>\n<p style=\"text-align: center;\"><em>avibhakta\u1e41 ca bh\u016bte\u1e63u vibhaktam iva ca sthitam<\/em><br \/><em>bh\u016bta-bhart\u1e5b ca taj j\u00f1eya\u1e41 grasi\u1e63\u1e47u prabhavi\u1e63\u1e47u ca<\/em><\/p>\n<p><strong>Although it seems that He is divided amongst all living beings, He is in fact undivided. He is to be known as the Creator, Maintainer and Destroyer.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 18<\/h3>\n<p style=\"text-align: center;\">\u091c\u094d\u092f\u094b\u0924\u093f\u0937\u093e\u092e\u092a\u093f \u0924\u091c\u094d\u091c\u094d\u092f\u094b\u0924\u093f\u0938\u094d\u0924\u092e\u0938\u0903 \u092a\u0930\u092e\u0941\u091a\u094d\u092f\u0924\u0947 \u0964<br \/>\u091c\u094d\u091e\u093e\u0928\u0902 \u091c\u094d\u091e\u0947\u092f\u0902 \u091c\u094d\u091e\u093e\u0928\u0917\u092e\u094d\u092f\u0902 \u0939\u0943\u0926\u093f \u0938\u0930\u094d\u0935\u0938\u094d\u092f \u0935\u093f\u0937\u094d\u0920\u093f\u0924\u092e\u094d \u0965\u0967\u096e\u0965<\/p>\n<p style=\"text-align: center;\"><em>jyoti\u1e63\u0101m api taj jyotis tamasa\u1e25 paramucyate<\/em><br \/><em>j\u00f1\u0101na\u1e41 j\u00f1eya\u1e41 j\u00f1\u0101na-gamya\u1e41 h\u1e5bdi sarvasya vi\u1e63\u1e6dhitam<\/em><\/p>\n<p><strong>He is said to be the most brilliant of all luminaries, beyond darkness. He is knowledge, the object of knowledge and the aim of all knowledge.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 19<\/h3>\n<p style=\"text-align: center;\">\u0907\u0924\u093f \u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0902 \u0924\u0925\u093e \u091c\u094d\u091e\u093e\u0928\u0902 \u091c\u094d\u091e\u0947\u092f\u0902 \u091a\u094b\u0915\u094d\u0924\u0902 \u0938\u092e\u093e\u0938\u0924\u0903 \u0964<br \/>\u092e\u0926\u094d\u092d\u0915\u094d\u0924 \u090f\u0924\u0926\u094d\u0935\u093f\u091c\u094d\u091e\u093e\u092f \u092e\u0926\u094d\u092d\u093e\u0935\u093e\u092f\u094b\u092a\u092a\u0926\u094d\u092f\u0924\u0947 \u0965\u0967\u096f\u0965<\/p>\n<p style=\"text-align: center;\"><em>iti k\u1e63etra\u1e41 tath\u0101 j\u00f1\u0101na\u1e41 j\u00f1eya\u1e41 cokta\u1e41 sam\u0101sata\u1e25<\/em><br \/><em>mad-bhakta etad vij\u00f1\u0101ya mad-bh\u0101v\u0101yopapadyate<\/em><\/p>\n<p><strong>Thus the field of activities, knowledge and the object of knowledge have been briefly explained. By understanding these, My devotee attains love for Me.<\/strong><\/p>\n<h4 style=\"text-align: center;\"><strong>Anuv\u1e5btti<\/strong><\/h4>\n<p>As previously mentioned, the Absolute Truth is known in three phases of realisation \u2013 Brahman, Param\u0101tm\u0101 and Bhagav\u0101n. The \u2018He\u2019 of whom K\u1e5b\u1e63\u1e47a speaks of in these verses as being subordinate to Him, yet being the Supreme Brahman refers to the Param\u0101tm\u0101. His hands, feet, eyes and ears are everywhere and He is situated in the hearts of all living beings. He is all-pervasive throughout the universe, He divides Himself to be within all things, yet He Himself is not divided or diminished \u2013 He remains the Complete Person. This is stated in the invocation of the <em>\u012a\u015bopani\u1e63ad<\/em> as follows:<\/p>\n<p style=\"text-align: center;\"><em>o\u1e41 p\u016br\u1e47am ada\u1e25 p\u016br\u1e47am ida\u1e41 p\u016br\u1e47\u0101t p\u016br\u1e47am udacyate<\/em><br \/><em>p\u016br\u1e47asya p\u016br\u1e47am \u0101d\u0101ya p\u016br\u1e47am ev\u0101va\u015bi\u1e63yate<\/em><\/p>\n<p style=\"padding-left: 40px;\">The Supreme Person is perfect and complete, and because He is completely perfect, all emanations from Him, such as this material world, are also perfect and complete. Whatever emanates from the Complete Person is also complete in itself. Because He is the Complete Person, even though so many complete units emanate from Him, He remains the complete balance.<\/p>\n<p>It would seem that the discourse between the theist and the atheist is perpetually in a gridlock. But as mentioned in a previous <em>Anuv\u1e5btti,<\/em> the student of <em>Bhagavad-g\u012bt\u0101<\/em> does not consider either the so-called theist or the atheist to have complete knowledge. It may even be that sometimes the atheist is more correct in his opinion than the so-called theist. The theist establishes his God, and the atheist, upon examining the statements of the so-called theist, discovers that the God in question is wrathful, vindictive, jealous, vengeful, sadomasochistic etc. In this instance we would have to agree with the atheist \u2013 there is no such God.<\/p>\n<p>However, the atheist then concludes that in the absence of God, the universe and all life within it has come from nothing \u2013 yet he has no experience or proof that something can arise from nothing. His proposal is thus self-defeating.<\/p>\n<p>Both \u2018God\u2019 and His non-existence are but misconceptions in the minds of the so-called theist and the atheist. However, the student of <em>Bhagavad-g\u012bt\u0101<\/em> knows that the subject matter is not a thesis about \u2018God\u2019. <em>Bhagavad-g\u012bt\u0101<\/em> is a discourse aimed at enlightenment in the Absolute Truth. The Absolute Truth contains all things known, knowable and unknown \u2013 before the universe, within the universe, after the universe and beyond the universe.<\/p>\n<h3 style=\"text-align: center;\">VERSE 20<\/h3>\n<p style=\"text-align: center;\">\u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0902 \u092a\u0941\u0930\u0941\u0937\u0902 \u091a\u0948\u0935 \u0935\u093f\u0926\u094d\u0927\u094d\u092f\u0928\u093e\u0926\u0940 \u0909\u092d\u093e\u0935\u092a\u093f \u0964<br \/>\u0935\u093f\u0915\u093e\u0930\u093e\u0902\u0936\u094d\u091a \u0917\u0941\u0923\u093e\u0902\u0936\u094d\u091a\u0948\u0935 \u0935\u093f\u0926\u094d\u0927\u093f \u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0938\u092e\u094d\u092d\u0935\u093e\u0928\u094d \u0965\u0968\u0966\u0965<\/p>\n<p style=\"text-align: center;\"><em>prak\u1e5bti\u1e41 puru\u1e63a\u1e41 caiva viddhyan\u0101d\u012b ubh\u0101v api<\/em><br \/><em>vik\u0101r\u0101\u1e41\u015b ca gu\u1e47\u0101n\u015b caiva viddhi prak\u1e5bti-sambhav\u0101n<\/em><\/p>\n<p><strong>You should know that both material nature and the living beings are without beginning. Try to understand that all transformations and the modes of nature originate from material nature.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 21<\/h3>\n<p style=\"text-align: center;\">\u0915\u093e\u0930\u094d\u092f\u0915\u093e\u0930\u0923\u0915\u0930\u094d\u0924\u0943\u0924\u094d\u0935\u0947 \u0939\u0947\u0924\u0941\u0903 \u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0930\u0941\u091a\u094d\u092f\u0924\u0947 \u0964<br \/>\u092a\u0941\u0930\u0941\u0937\u0903 \u0938\u0941\u0916\u0926\u0941\u0903\u0916\u093e\u0928\u093e\u0902 \u092d\u094b\u0915\u094d\u0924\u0943\u0924\u094d\u0935\u0947 \u0939\u0947\u0924\u0941\u0930\u0941\u091a\u094d\u092f\u0924\u0947 \u0965\u0968\u0967\u0965<\/p>\n<p style=\"text-align: center;\"><em>k\u0101rya-k\u0101ra\u1e47a-kart\u1e5btve hetu\u1e25 prak\u1e5btir ucyate<\/em><br \/><em>puru\u1e63a\u1e25 sukha-du\u1e25kh\u0101n\u0101\u1e41 bhokt\u1e5btve hetur ucyate<\/em><\/p>\n<p><strong>It is said that material nature is the source of all causes and effects. The living beings are said to be the cause of their own happiness and distress.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 22<\/h3>\n<p style=\"text-align: center;\">\u092a\u0941\u0930\u0941\u0937\u0903 \u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0938\u094d\u0925\u094b \u0939\u093f \u092d\u0941\u0919\u094d\u0915\u094d\u0924\u0947 \u092a\u094d\u0930\u0915\u0943\u0924\u093f\u091c\u093e\u0928\u094d\u0917\u0941\u0923\u093e\u0928\u094d \u0964<br \/>\u0915\u093e\u0930\u0923\u0902 \u0917\u0941\u0923\u0938\u0919\u094d\u0917\u094b\u093d\u0938\u094d\u092f \u0938\u0926\u0938\u0926\u094d\u092f\u094b\u0928\u093f\u091c\u0928\u094d\u092e\u0938\u0941 \u0965\u0968\u0968\u0965<\/p>\n<p style=\"text-align: center;\"><em>puru\u1e63a\u1e25 prak\u1e5btistho hi bhu\u1e45kte prak\u1e5bti-j\u0101n gu\u1e47\u0101n<\/em><br \/><em>k\u0101ra\u1e47a\u1e41 gu\u1e47a-sa\u1e45go\u2019sya sad-asad-yoni-janmasu<\/em><\/p>\n<p>S<strong>ituated within material nature, the living beings enjoy the modes that are born of material nature. Due to the individuals association with these modes, the living beings take birth repeatedly within higher and lower species of life.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 23<\/h3>\n<p style=\"text-align: center;\">\u0909\u092a\u0926\u094d\u0930\u0937\u094d\u091f\u093e\u0928\u0941\u092e\u0928\u094d\u0924\u093e \u091a \u092d\u0930\u094d\u0924\u093e \u092d\u094b\u0915\u094d\u0924\u093e \u092e\u0939\u0947\u0936\u094d\u0935\u0930\u0903 \u0964<br \/>\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u0947\u0924\u093f \u091a\u093e\u092a\u094d\u092f\u0941\u0915\u094d\u0924\u094b \u0926\u0947\u0939\u0947\u093d\u0938\u094d\u092e\u093f\u0928\u094d\u092a\u0941\u0930\u0941\u0937\u0903 \u092a\u0930\u0903 \u0965\u0968\u0969\u0965<\/p>\n<p style=\"text-align: center;\"><em>upadra\u1e63\u1e6d\u0101numant\u0101 ca bhart\u0101 bhokt\u0101 mahe\u015bvara\u1e25<\/em><br \/><em>param\u0101tmeti c\u0101py-ukto dehe\u2019smin puru\u1e63a\u1e25 para\u1e25<\/em><\/p>\n<p><strong>The Supreme Person, who is known as the Super Consciousness (Param\u0101tm\u0101), resides within this body. He is the Witness of all things, the Supreme Authority, the Provider, the Maintainer and the Ultimate Controller.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 24<\/h3>\n<p style=\"text-align: center;\">\u092f \u090f\u0935\u0902 \u0935\u0947\u0924\u094d\u0924\u093f \u092a\u0941\u0930\u0941\u0937\u0902 \u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0902 \u091a \u0917\u0941\u0923\u0948\u0903 \u0938\u0939 \u0964<br \/>\u0938\u0930\u094d\u0935\u0925\u093e \u0935\u0930\u094d\u0924\u092e\u093e\u0928\u094b\u093d\u092a\u093f \u0928 \u0938 \u092d\u0942\u092f\u094b\u093d\u092d\u093f\u091c\u093e\u092f\u0924\u0947 \u0965\u0968\u096a\u0965<\/p>\n<p style=\"text-align: center;\"><em>ya eva\u1e41 vetti puru\u1e63a\u1e41 prak\u1e5bti\u1e41 ca gu\u1e47ai\u1e25 saha<\/em><br \/><em>sarvath\u0101 vartam\u0101no\u2019pi na sa bh\u016byo\u2019bhij\u0101yate<\/em><\/p>\n<p><strong>Therefore, one who fully understands the Supreme Person, material nature and the modes of material nature, never takes birth again under any circumstances.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 25<\/h3>\n<p style=\"text-align: center;\">\u0927\u094d\u092f\u093e\u0928\u0947\u0928\u093e\u0924\u094d\u092e\u0928\u093f \u092a\u0936\u094d\u092f\u0928\u094d\u0924\u093f \u0915\u0947\u091a\u093f\u0926\u093e\u0924\u094d\u092e\u093e\u0928\u092e\u093e\u0924\u094d\u092e\u0928\u093e \u0964<br \/>\u0905\u0928\u094d\u092f\u0947 \u0938\u093e\u0919\u094d\u0916\u094d\u092f\u0947\u0928 \u092f\u094b\u0917\u0947\u0928 \u0915\u0930\u094d\u092e\u092f\u094b\u0917\u0947\u0928 \u091a\u093e\u092a\u0930\u0947 \u0965\u0968\u096b\u0965<\/p>\n<p style=\"text-align: center;\"><em>dhy\u0101nen\u0101tmani pa\u015byanti kecid \u0101tm\u0101nam \u0101tman\u0101<\/em><br \/><em>anye s\u0101\u1e45khyena yogena karma-yogena c\u0101pare<\/em><\/p>\n<p><strong>Through meditation, some <em>yog<\/em><\/strong><em><strong>\u012b<\/strong><strong>s<\/strong><\/em><strong> glimpse the Supreme within the heart. Others see Him through the process of analysis (<em>s<\/em><\/strong><em><strong>\u0101\u1e45<\/strong><strong>khya<\/strong><\/em><strong>), while others perceive Him through <em>karma-yoga.<\/em><\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 26<\/h3>\n<p style=\"text-align: center;\">\u0905\u0928\u094d\u092f\u0947 \u0924\u094d\u0935\u0947\u0935\u092e\u091c\u093e\u0928\u0928\u094d\u0924\u0903 \u0936\u094d\u0930\u0941\u0924\u094d\u0935\u093e\u0928\u094d\u092f\u0947\u092d\u094d\u092f \u0909\u092a\u093e\u0938\u0924\u0947 \u0964<br \/>\u0924\u0947\u093d\u092a\u093f \u091a\u093e\u0924\u093f\u0924\u0930\u0928\u094d\u0924\u094d\u092f\u0947\u0935 \u092e\u0943\u0924\u094d\u092f\u0941\u0902 \u0936\u094d\u0930\u0941\u0924\u093f\u092a\u0930\u093e\u092f\u0923\u093e\u0903 \u0965\u0968\u096c\u0965<\/p>\n<p style=\"text-align: center;\"><em>anye tv-evam aj\u0101nanta\u1e25 \u015brutv\u0101nyebhya up\u0101sate<\/em><br \/><em>te\u2019pi c\u0101titaranty eva m\u1e5btyu\u1e41 \u015bruti-par\u0101ya\u1e47\u0101\u1e25<\/em><\/p>\n<p><strong>There are also those that do not know these methods, but simply by hearing about Him from others, they engage in His worship. Because they have faith in what they have heard, they too transcend death.<\/strong><\/p>\n<h4 style=\"text-align: center;\"><strong>Anuv\u1e5btti<\/strong><\/h4>\n<p>It is described that both material nature (<em>prak\u1e5bti<\/em>) and the living beings (<em>j\u012bv\u0101tm\u0101 or puru\u1e63a<\/em>) are without beginning (<em>an\u0101di<\/em>). This means that material nature and the living beings exist as eternal energies of \u015ar\u012b K\u1e5b\u1e63\u1e47a before the process of creation takes place. The living being\u2019s origin is in the <em>ta\u1e6dasth\u0101<\/em>, or marginal plane, before the onslaught of time. In this regard, the origin of the living beings and material nature are both <em>an\u0101di<\/em>, or having no first cause. They are without a first cause because they are <em>\u015baktis,<\/em> or potencies of the Absolute Truth who is Himself without origin. In other words, the cause of all causes is \u015ar\u012b K\u1e5b\u1e63\u1e47a. Thus, He is known as <em>sarva-k\u0101ra\u1e47a-k\u0101ra\u1e47am.<\/em><\/p>\n<p>Though material nature and the living beings are eternal and without beginning, they nonetheless have distinctly different qualities and characteristics. They are not the same. Material nature is described as the body, senses and other elements as well as the transformations of qualities such as happiness, distress, lamentation and illusion. The living beings are part and parcel of the Supreme Person. They are <em>sac-cid-\u0101nanda<\/em> \u2013 having the constitution of eternity, knowledge and bliss. When the living beings identify the self as the material body, they suffer under the miseries of happiness and distress and perpetually transmigrate from one body to the next in the cycle of birth and death.<\/p>\n<p>One of the greatest questions in life, namely, \u201cWhere do we come from?\u201d is certainly answered in <em>Bhagavad-g\u012bt\u0101<\/em>. Yet the use of the word <em>an<\/em><em>\u0101<\/em><em>di<\/em> in verse 20 has encouraged some thinkers to conclude that the living beings have always been in the material world. In other words, that although the living beings are eternal, they begin in the material universe and have always been in the material universe. This conclusion however is not supported by previous <em>\u0101c\u0101ryas<\/em> of the <em>Bhagavad-g\u012bt\u0101<\/em> such as Vi\u015bvan\u0101tha Cakravart\u012b, Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a and others. To them, <em>an\u0101di<\/em> means beginningless, before time began.<\/p>\n<p>Regarding the origin of the living beings and their beginning as <em>an\u0101di,<\/em> the Vai\u1e63\u1e47ava <em>\u0101c\u0101rya<\/em> Sv\u0101m\u012b B. R. \u015ar\u012bdhara Mah\u0101r\u0101ja says as follows:<\/p>\n<p style=\"padding-left: 40px;\"><em>Since time immemorial, man has inquired about the origin of the living being. Who am I? Where have I come from? How does the living being first appear in this world? From what stage of spiritual existence does he fall into the material world?<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>There are two classes of living beings who come into this world. One class comes from the spiritual Vaiku\u1e47\u1e6dha planets by the necessity of nitya-l\u012bl\u0101, the eternal pastimes of K\u1e5b\u1e63\u1e47a. Another comes by constitutional necessity. The brahma-jyoti, the non-differentiated marginal plane, is the source of infinite living beings (j\u012bv\u0101tm\u0101s), atomic spiritual particles of non-differentiated character.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>The rays of the transcendental body of the Supreme Person are known as the brahma-jyoti, and a ray of the brahma-jyoti is the j\u012bv\u0101tm\u0101. The j\u012bv\u0101tm\u0101 is an atom in that effulgence, and the brahma-jyoti is a product of an infinite number of j\u012bv\u0101tm\u0101 atoms. Generally, j\u012bv\u0101tm\u0101s emanate from the brahma-jyoti which is living and growing. Within the brahma-jyoti, their equilibrium is somehow disturbed and movement begins. From non-differentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the j\u012bv\u0101tm\u0101 is conscious it is endowed with free will. <\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>From the marginal position (ta\u1e6dasth\u0101-\u015bakti) they choose either the side of exploitation (material world) or the side of dedication (Vaiku\u1e47\u1e6dha). K\u1e5b\u1e63\u1e47a bhuli sei j\u012bva an\u0101di bahirmukha. An\u0101di means that which has no beginning. When we enter the land of exploitation, we come within the factor of time, space and thought. And when we come to exploit, action and reaction begins in the negative land of loan.<\/em><\/p>\n<p style=\"padding-left: 40px;\"><em>When the j\u012bv\u0101tm\u0101, by exercise of his free will and out of curiosity, first enters into this land \u2013 from then he becomes a factor of this limited world. But his participation is beyond the beginning of this limited world. That is why it is said to be an\u0101di. An\u0101di means that it does not come from within the jurisdiction of this limited world.<\/em><\/p>\n<p>Once subject to contact with material nature, the living beings are then subject to <em>karma<\/em>, the laws of action and reaction. Under these laws the living beings enjoy and suffer in various species of life. During their material sojourn, the Param\u0101tm\u0101 accompanies the living beings and is ever watchful for when they will turn their head towards the Absolute Truth. The Param\u0101tm\u0101 directs the wanderings of the living beings, and when one desires to know the Truth, the Param\u0101tm\u0101 manifests before the living beings as the spiritual master who teaches <em>Bhagavad-g<\/em><em>\u012b<\/em><em>t<\/em><em>\u0101<\/em> as it is. Hence the living being transcends the world of birth and death.<\/p>\n<p style=\"text-align: center;\"><em>brahm\u0101\u1e47\u1e0da brahmite kona bh\u0101gyav\u0101n j\u012bva<\/em><br \/><em>guru-k\u1e5b\u1e63\u1e47a pras\u0101de p\u0101ya bhakti-lat\u0101-b\u012bja<\/em><\/p>\n<p style=\"padding-left: 40px;\">According to their <em>karma<\/em>, the <em>j\u012bv\u0101tm\u0101s<\/em> are wandering throughout the universe. Some <em>j\u012bv\u0101tm\u0101s<\/em> who are most fortunate receive the mercy of guru and K\u1e5b\u1e63\u1e47a, and by such mercy they receive the seed of the creeper of devotion. (<em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 19.151)<\/p>\n<h3 style=\"text-align: center;\">VERSE 27<\/h3>\n<p style=\"text-align: center;\">\u092f\u093e\u0935\u0924\u094d\u0938\u091e\u094d\u091c\u093e\u092f\u0924\u0947 \u0915\u093f\u091e\u094d\u091a\u093f\u0924\u094d\u0938\u0924\u094d\u0924\u094d\u0935\u0902 \u0938\u094d\u0925\u093e\u0935\u0930\u091c\u0919\u094d\u0917\u092e\u092e\u094d \u0964<br \/>\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u091c\u094d\u091e\u0938\u0902\u092f\u094b\u0917\u093e\u0924\u094d\u0924\u0926\u094d\u0935\u093f\u0926\u094d\u0927\u093f \u092d\u0930\u0924\u0930\u094d\u0937\u092d \u0965\u0968\u096d\u0965<\/p>\n<p style=\"text-align: center;\"><em>y\u0101vat sa\u1e41j\u0101yate ki\u00f1cit sattva\u1e41 sth\u0101vara-ja\u1e45gamam<\/em><br \/><em>k\u1e63etra-k\u1e63etraj\u00f1a-sa\u1e41yog\u0101t tad viddhi bharatar\u1e63abha<\/em><\/p>\n<p><strong>You should understand that whatever exists, whether moving or non-moving, is simply manifest from the combination of the field and the knower of the field, O best of the Bharata Dynasty.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 28<\/h3>\n<p style=\"text-align: center;\">\u0938\u092e\u0902 \u0938\u0930\u094d\u0935\u0947\u0937\u0941 \u092d\u0942\u0924\u0947\u0937\u0941 \u0924\u093f\u0937\u094d\u0920\u0928\u094d\u0924\u0902 \u092a\u0930\u092e\u0947\u0936\u094d\u0935\u0930\u092e\u094d \u0964<br \/>\u0935\u093f\u0928\u0936\u094d\u092f\u0924\u094d\u0938\u094d\u0935\u0935\u093f\u0928\u0936\u094d\u092f\u0928\u094d\u0924\u0902 \u092f\u0903 \u092a\u0936\u094d\u092f\u0924\u093f \u0938 \u092a\u0936\u094d\u092f\u0924\u093f \u0965\u0968\u096e\u0965<\/p>\n<p style=\"text-align: center;\"><em>sama\u1e41 sarve\u1e63u bh\u016bte\u1e63u ti\u1e63\u1e6dhanta\u1e41 parame\u015bvaram<\/em><br \/><em>vina\u015byatsv-avina\u015byanta\u1e41 ya\u1e25 pa\u015byati sa pa\u015byati<\/em><\/p>\n<p><strong>One actually sees when he perceives the Supreme Controller as being situated in all living beings, and realises that neither the Super Consciousness nor the individual unit of consciousness is perishable.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 29<\/h3>\n<p style=\"text-align: center;\">\u0938\u092e\u0902 \u092a\u0936\u094d\u092f\u0928\u094d\u0939\u093f \u0938\u0930\u094d\u0935\u0924\u094d\u0930 \u0938\u092e\u0935\u0938\u094d\u0925\u093f\u0924\u092e\u0940\u0936\u094d\u0935\u0930\u092e\u094d \u0964<br \/>\u0928 \u0939\u093f\u0928\u0938\u094d\u0924\u094d\u092f\u093e\u0924\u094d\u092e\u0928\u093e\u0924\u094d\u092e\u093e\u0928\u0902 \u0924\u0924\u094b \u092f\u093e\u0924\u093f \u092a\u0930\u093e\u0902 \u0917\u0924\u093f\u092e\u094d \u0965\u0968\u096f\u0965<\/p>\n<p style=\"text-align: center;\"><em>sama\u1e41 pa\u015byan hi sarvatra samavasthitam \u012b\u015bvaram<\/em><br \/><em>na hinasty-\u0101tman\u0101tm\u0101na\u1e41 tato y\u0101ti par\u0101\u1e41 gatim<\/em><\/p>\n<p><strong>By seeing the Supreme Person situated in all places equally, one does not become degraded. Thus he attains the Supreme Abode.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 30<\/h3>\n<p style=\"text-align: center;\">\u092a\u094d\u0930\u0915\u0943\u0924\u094d\u092f\u0948\u0935 \u091a \u0915\u0930\u094d\u092e\u093e\u0923\u093f \u0915\u094d\u0930\u093f\u092f\u092e\u093e\u0923\u093e\u0928\u093f \u0938\u0930\u094d\u0935\u0936\u0903 \u0964<br \/>\u092f\u0903 \u092a\u0936\u094d\u092f\u0924\u093f \u0924\u0925\u093e\u0924\u094d\u092e\u093e\u0928\u092e\u0915\u0930\u094d\u0924\u093e\u0930\u0902 \u0938 \u092a\u0936\u094d\u092f\u0924\u093f \u0965\u0969\u0966\u0965<\/p>\n<p style=\"text-align: center;\"><em>prak\u1e5btyaiva ca karm\u0101\u1e47i kriyam\u0101\u1e47\u0101ni sarva\u015ba\u1e25<\/em><br \/><em>ya\u1e25 pa\u015byati tath\u0101tm\u0101nam akart\u0101ra\u1e41 sa pa\u015byati<\/em><\/p>\n<p><strong>One who realises that all activities are performed by material nature, understands that he is not the doer.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 31<\/h3>\n<p style=\"text-align: center;\">\u092f\u0926\u093e \u092d\u0942\u0924\u092a\u0943\u0925\u0917\u094d\u092d\u093e\u0935\u092e\u0947\u0915\u0938\u094d\u0925\u092e\u0928\u0941\u092a\u0936\u094d\u092f\u0924\u093f \u0964<br \/>\u0924\u0924 \u090f\u0935 \u091a \u0935\u093f\u0938\u094d\u0924\u093e\u0930\u0902 \u092c\u094d\u0930\u0939\u094d\u092e \u0938\u092e\u094d\u092a\u0926\u094d\u092f\u0924\u0947 \u0924\u0926\u093e \u0965\u0969\u0967\u0965<\/p>\n<p style=\"text-align: center;\"><em>yad\u0101 bh\u016bta-p\u1e5bthag-bh\u0101vam eka-stham anupa\u015byati<\/em><br \/><em>tata eva ca vist\u0101ra\u1e41 brahma sampadyate tad\u0101<\/em><\/p>\n<p><strong>When one truly sees, he ceases to identify the body as the self. Realising that all living beings are equal, he attains the Brahman conception and sees them expanded everywhere.<\/strong><\/p>\n<h4 style=\"text-align: center;\"><strong>Anuv\u1e5btti<\/strong><\/h4>\n<p>The world is composed of moving and non-moving things. Moving species consist of humans, animals, fish etc. Non-moving objects include trees, mountains, minerals etc. \u015ar\u012b K\u1e5b\u1e63\u1e47a says that all these moving and non-moving things are a combination of material nature and the living beings. One who has deeper vision sees that the Super Consciousness is the Controller of all things and is situated in the hearts of all living beings, within every atom and in between every atom. Such a seer is a true knower and realises that consciousness and Super Consciousness are both eternal and imperishable.<\/p>\n<p>A seer of the truth is never degraded by the influences of material nature. He gradually rises to perfection and attains the Supreme Abode of K\u1e5b\u1e63\u1e47a. Those who are conditioned by material nature and who have no knowledge of Super Consciousness wrongly conceive that they are the doer of activities, or that they are the overlords of material nature. This however is a foolish idea since they themselves are helplessly suffering at the hands of death.<\/p>\n<p>For those that have the eyes to see, all forms of life indicate the presence of a conscious living being. That is to say that not just humans are conscious or that only human consciousness is eternal. All things that manifest birth, growth, maintenance, reproduction, dwindling and death, regardless of higher birth (human) or lower birth (animal), are known as eternal beings transmigrating in the material world. Thus, one who is friendly, kind and compassionate must be so to all forms of life. It is not that humans are spared but animals and others can be killed or exploited for our pleasure. This idea falls short of the vision of <em>Bhagavad-g\u012bt\u0101<\/em> which sees all living beings as part and parcel of the Supreme Person, K\u1e5b\u1e63\u1e47a. Thus, all living beings have a right to life.<\/p>\n<h3 style=\"text-align: center;\">VERSE 32<\/h3>\n<p style=\"text-align: center;\">\u0905\u0928\u093e\u0926\u093f\u0924\u094d\u0935\u093e\u0928\u094d\u0928\u093f\u0930\u094d\u0917\u0941\u0923\u0924\u094d\u0935\u093e\u0924\u094d\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u093e\u092f\u092e\u0935\u094d\u092f\u092f\u0903 \u0964<br \/>\u0936\u0930\u0940\u0930\u0938\u094d\u0925\u094b\u093d\u092a\u093f \u0915\u094c\u0928\u094d\u0924\u0947\u092f \u0928 \u0915\u0930\u094b\u0924\u093f \u0928 \u0932\u093f\u092a\u094d\u092f\u0924\u0947 \u0965\u0969\u0968\u0965<\/p>\n<p style=\"text-align: center;\"><em>an\u0101ditv\u0101n nirgu\u1e47atv\u0101t param\u0101tm\u0101yam avyaya\u1e25<\/em><br \/><em>\u015bar\u012bra-stho\u2019pi kaunteya na karoti na lipyate<\/em><\/p>\n<p><strong>O Son of Kunt<\/strong><strong>\u012b<\/strong><strong>, the Super Consciousness has no beginning, He is transcendental to the modes of nature and He is unlimited. Although He is situated within each individual body, He neither acts nor is He affected by any action.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 33<\/h3>\n<p style=\"text-align: center;\">\u092f\u0925\u093e \u0938\u0930\u094d\u0935\u0917\u0924\u0902 \u0938\u094c\u0915\u094d\u0937\u094d\u092e\u094d\u092f\u093e\u0926\u093e\u0915\u093e\u0936\u0902 \u0928\u094b\u092a\u0932\u093f\u092a\u094d\u092f\u0924\u0947 \u0964<br \/>\u0938\u0930\u094d\u0935\u0924\u094d\u0930\u093e\u0935\u0938\u094d\u0925\u093f\u0924\u094b \u0926\u0947\u0939\u0947 \u0924\u0925\u093e\u0924\u094d\u092e\u093e \u0928\u094b\u092a\u0932\u093f\u092a\u094d\u092f\u0924\u0947 \u0965\u0969\u0969\u0965<\/p>\n<p style=\"text-align: center;\"><em>yath\u0101 sarva-gata\u1e41 sauk\u1e63my\u0101d \u0101k\u0101\u015ba\u1e41 nopalipyate<\/em><br \/><em>sarvatr\u0101vasthito dehe tath\u0101tm\u0101 nopalipyate<\/em><\/p>\n<p><strong>Just as the subtle element of all-pervading space does not mix with anything, similarly, the individual unit of consciousness does not mix with the material body, although it is situated within.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 34<\/h3>\n<p style=\"text-align: center;\">\u092f\u0925\u093e \u092a\u094d\u0930\u0915\u093e\u0936\u092f\u0924\u094d\u092f\u0947\u0915\u0903 \u0915\u0943\u0924\u094d\u0938\u094d\u0928\u0902 \u0932\u094b\u0915\u092e\u093f\u092e\u0902 \u0930\u0935\u093f\u0903 \u0964<br \/>\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0902 \u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0940 \u0924\u0925\u093e \u0915\u0943\u0924\u094d\u0938\u094d\u0928\u0902 \u092a\u094d\u0930\u0915\u093e\u0936\u092f\u0924\u093f \u092d\u093e\u0930\u0924 \u0965\u0969\u096a\u0965<\/p>\n<p style=\"text-align: center;\"><em>yath\u0101 prak\u0101\u015bayaty-eka\u1e25 k\u1e5btsna\u1e41 lokam ima\u1e41 ravi\u1e25<\/em><br \/><em>k\u1e63etra\u1e41 k\u1e63etr\u012b tath\u0101 k\u1e5btsna\u1e41 prak\u0101\u015bayati bh\u0101rata<\/em><\/p>\n<p><strong>O Bh<\/strong><strong>\u0101<\/strong><strong>rata, just as one sun illuminates the entire universe, the occupier of the field illuminates the whole field.<\/strong><\/p>\n<h3 style=\"text-align: center;\">VERSE 35<\/h3>\n<p style=\"text-align: center;\">\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u091c\u094d\u091e\u092f\u094b\u0930\u0947\u0935\u092e\u0928\u094d\u0924\u0930\u0902 \u091c\u094d\u091e\u093e\u0928\u091a\u0915\u094d\u0937\u0941\u0937\u093e \u0964<br \/>\u092d\u0942\u0924\u092a\u094d\u0930\u0915\u0943\u0924\u093f\u092e\u094b\u0915\u094d\u0937\u0902 \u091a \u092f\u0947 \u0935\u093f\u0926\u0941\u0930\u094d\u092f\u093e\u0928\u094d\u0924\u093f \u0924\u0947 \u092a\u0930\u092e\u094d \u0965\u0969\u096b\u0965<\/p>\n<p style=\"text-align: center;\"><em>k\u1e63etra-k\u1e63etraj\u00f1ayor evam antara\u1e41 j\u00f1\u0101na-cak\u1e63u\u1e63\u0101<\/em><br \/><em>bh\u016bta-prak\u1e5bti-mok\u1e63a\u1e41 ca ye vidur y\u0101nti te param<\/em><\/p>\n<p><strong>One who knows and sees the difference between the body and the self and who understands the process of liberation from material bondage, also attains the supreme goal.<\/strong><\/p>\n<h4 style=\"text-align: center;\"><strong>Anuv\u1e5btti<\/strong><\/h4>\n<p>The Param\u0101tm\u0101 enters the material nature and makes all things possible within that nature, but He Himself is never contaminated. He is never in illusion, never under the influence of time, never subject to death or the reactions to work and the laws of material nature. Super Consciousness is always the Master of material nature and material nature is always subservient.<\/p>\n<p>Although the living beings are situated within the material body, they do not actually mix or become one with it. The living beings are always distinct from the material body even when the living beings are conditioned by it. One who knows this in relation to \u015ar\u012b K\u1e5b\u1e63\u1e47a, attains the supreme goal of life.<\/p>\n<p style=\"text-align: center;\">\u0950 \u0924\u0924\u094d\u0938\u0926\u093f\u0924\u093f \u0936\u094d\u0930\u0940\u092e\u0939\u093e\u092d\u093e\u0930\u0924\u0947 \u0936\u0924\u0938\u093e\u0939\u0938\u094d\u0930\u092f\u093e\u0902 \u0938\u0902\u0939\u093f\u0924\u093e\u092f\u093e\u0902<br \/>\u0935\u0948\u092f\u093e\u0938\u093f\u0915\u094d\u092f\u093e\u0902 \u092d\u0940\u0937\u094d\u092e\u092a\u0930\u094d\u0935\u0923\u093f<br \/>\u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0926\u0940\u0924\u093e\u0938\u0942\u092a\u0928\u093f\u0937\u0924\u094d\u0938\u0941 \u092c\u094d\u0930\u0939\u094d\u092e\u0935\u093f\u0926\u094d\u092f\u093e\u092f\u0902 \u092f\u094b\u0917\u0936\u093e\u0938\u094d\u0924\u094d\u0930\u0947 \u0936\u094d\u0930\u0940\u0915\u0943\u0937\u094d\u0923\u093e\u0930\u094d\u091c\u0941\u0928\u0938\u0902\u0935\u093e\u0926\u0947<br \/>\u092a\u094d\u0930\u0915\u0943\u0924\u093f-\u092a\u0941\u0930\u0942\u0937-\u0935\u093f\u092d\u093e\u0917\u092f\u094b\u0917\u094b \u0928\u093e\u092e \u0924\u094d\u0930\u092f\u094b\u0926\u0936\u094b\u093d\u0927\u094d\u092f\u093e\u092f\u0903\u0964\u0964<\/p>\n<p style=\"text-align: center;\"><em>o\u1e41 tat saditi \u015br\u012b-mah\u0101bh\u0101rate-\u015bata-s\u0101hasry\u0101\u1e41 sa\u1e41hit\u0101y\u0101\u1e41 <\/em><br \/><em>vaiy\u0101siky\u0101\u1e41 bh\u012b\u1e63ma-parv\u0101\u1e47i<\/em><br \/><em>\u015br\u012bmad bhagavad-g\u012bt\u0101s\u016bpani\u1e63atsu brahma-vidy\u0101y\u0101\u1e41 yoga-\u015b\u0101stre \u015br\u012b k\u1e5b\u1e63\u1e47\u0101rjuna-sa\u1e41v\u0101de<\/em><br \/><em>prak\u1e5bti-puru\u1e63a-viveka-yogo n\u0101ma trayoda\u015bo\u2019dhy\u0101ya\u1e25<\/em><\/p>\n<p>O\u1e40 TAT SAT \u2013 Thus ends Chapter Thirteen entitled <em>Prak\u1e5bti-Puru\u1e63a Viveka Yoga<\/em> from the conversation between \u015ar\u012b K\u1e5b\u1e63\u1e47a and Arjuna in the <em>Upani\u1e63ad<\/em> known as <em>\u015ar\u012bmad Bhagavad-g\u012bt\u0101<\/em>, the <em>yoga-\u015b\u0101stra<\/em> of divine knowledge, from the <em>Bh\u012b\u1e63ma-parva<\/em> of <em>Mah\u0101bh\u0101rata<\/em>, the literature revealed by Vy\u0101sa in one hundred thousand verses.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"<p>In Chapter 13 &#8211; Prak\u1e5bti-Puru\u1e63a Viveka Yoga (The Yoga of Differentiation) of Swami B.G. Narasingha&#8217;s Bhagavad-g\u012bt\u0101, K\u1e5b\u1e63\u1e47a describes the three elements of existence &#8211; the field, the knower of the field, and the object of knowledge.<\/p>\n","protected":false},"author":4,"featured_media":5390,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[204],"tags":[205,206],"krishna_talk_article":[],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/5499"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=5499"}],"version-history":[{"count":3,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/5499\/revisions"}],"predecessor-version":[{"id":10884,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/5499\/revisions\/10884"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/5390"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=5499"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=5499"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=5499"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=5499"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}