Hari Aum.
We are now two-thirds of the way into the Gita. In the past 12 chapters, Krishna has covered a number of topics. He has introduced Arjuna to the idea that he is consciousness (soul) in reality, not the body-mind complex. In addition, He has provided Arjuna numerous ways to attain the direct experience of this truth, i.e. the various paths of yoga, the key elements of which are selfless action, control of the senses, cultivation of virtues, spiritual intelligence (the ability to distinguish the real from the unreal) and devotion to the Divine.
After explaining to Arjuna about His own nature as God, He revealed His cosmic form to him and explained that devotion in particular was key to spiritual development.
Now, in the 13th chapter, Krishna paves the way for the final six chapters of the Gita which centre around the subject of spiritual wisdom.
In this chapter, Krishna discusses the reality of the world around us. Generally people believe the world is made up of matter alone-- a variety of elements and compounds that have combined in various ways to produce the world around us.
Krishna however states that it is not quite so simple. Yes, undoubtedly, a sort of 'matter' exists. But it is not what it seems. Appearances are deceptive.
He states that two principles exist in this world. Both have been created by God out of His/Her own Being. One principle is the world that can be perceived by the senses and that can, to some extent at least, be grasped by the mind and intellect-- this is 'Prakriti'. The other principle is invisible but present everywhere, in every bit of matter--- this is the Spirit, known as 'Purusha'.
As Sivananda says, "Matter is spirit cognised through the senses". There is, in reality, only God alone everywhere. There is nothing but God-- so say the yogis. Purusha and Prakriti are two manifestations of that One Supreme Being.
The world is the result of an interweaving of Purusha and Prakriti-- everything that exists contains them both. These are two aspects of the One Divine, the One God.
Krishna also refers to Purusha and Prakriti as the 'knower of the field' and the 'field' respectively in this chapter. The 'field' here represents the body; the 'knower of the field' is consciousness (or the soul) dwelling within the body.
Krishna says that (all translations here are as per my Guru, Sivananda):
The 'field' or Prakriti consists of the following foundation (Sivananda says the 'world of forms' is built upon these):
-egoism
-intellect
-mind
-body
-ten organs (five of perception and five of action)
-five types of sensual objects
-desire (liking)
-hatred (disliking)
-pleasure
-pain
-intelligence
-fortitude
-Five great elements of creation (space, air, fire, water and earth)
-unmanifested Nature (mula Prakriti)
Krishna then states that knowledge consists of the following (He also says that the opposite of these constitutes ignorance):
-Humility
-unpretentiousness
-non-violence
-forgiveness
-uprightness (being straightforward)
-service of the Guru/teacher
-purity
-steadiness
-self-control
-indifference to sensual objects
-absence of pride/egoism
-perception of the misery of birth, old age, disease and death
-non-attachment
-non-identification of the Self with family, home and the rest
-constant even-mindedness on attaining both desirable and undesirable objects
-unswerving devotion to God
-not feeling separate from God (i.e. feeling one with God)
-going to solitary places
-distaste for the company of worldly-minded people
-constancy in Self-knowledge
-perception of the end of true knowledge
In summary, true knowledge or wisdom according to Krishna involves the cultivation of qualities and performance of actions that lead us to liberation (realisation of our true spiritual nature as one with the Supreme Being). (Equally, that knowledge, no matter how clever it seems, that binds us to the notion that we are merely body and mind, that is ignorance.)
Having described the two principles in the universe, and the path of wisdom, Krishna now describes the Supreme Being, the origin of Purusha and Prakriti, He who transcends them both.
Krishna introduces this topic by saying:
"I will declare that which has to be known, knowing which one attains to immortality; the beginningless supreme Brahman, called neither being nor non-being."
Then, He says:
"Sarvatah panipadam tat-sarvatokshiriromukham;
sarvatah shrutimalloke sarvamavritya tishtati"
"With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, Hr exists in the worlds enveloping all".
and
"Shining by the functions of all the senses, yet without the senses;
unattached and yet supporting all; devoid of all qualities, yet their experiencer."
(Sivananda says that "Brahman sees without eyes, hears without ears, smells without the nose, eats without the mouth, feels without skin, grasps without hands, walks without feet". He is free from the qualities (gunas) of Nature (Prakriti) and yet He is the enjoyer of the qualities. As the Brihadaranyaka Upanisad says, "He is the unseen seer, the unheard hearer, the unthought thinker. He is the Self, the Inner Ruler, the Immortal.")
"Without and within (all) beings, the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That".
"And undivided, yet It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates."
"Jyotisham-api tajjyotis-tamasah param-uchyate;
Jnanam jneyam jnana-gamyam, hridi sarvasya vishthitam."
"That, the Light of all lights, is said to be beyond darkness;
knowledge, the knowable and the goal of knowledge, seated in the hearts of all."
I find the above sloka very beautiful-- this describes God as the Supreme Light, the source of all lights, beyond all darkness, the light of consciousness that illumines everything else.
Krishna then says that:
-Purusha and Prakriti are both beginningless.
-Prakriti generates desires and thus actions, both good and bad. Purusha (the soul) then experiences the results of those actions, i.e. pleasure and pain.
-Attachment of the soul/Purusha to the gunas (sattva, rajas and tamas) born of Prakriti, is the cause of its birth in good and evil wombs (meaning higher and lower births as various species and in different circumstances, with joy and suffering).
-All things, both moving and unmoving, contain both Purusha and Prakriti.
(Note- This means that there is no such thing as 'dead matter'. Even stones contain spirit, Purusha. As the yogis say, the Atman/soul is the same in a stone, an animal and in a person-- it is ever pure, ever divine and not affected by Nature. But the degree of manifestation of the Atman/Purusha in Nature is different, depending upon the type of existence).
-God in the body is the spectator (who sees all our thoughts, words and actions). It is He who allows the mind and body to function, who supports their existence and who enjoys their activities. He is the Supreme Being, the great Lord.
He then states that those who know the truth about Purusha and Prakriti (through intuition), they are not reborn.
Then He makes two statements (which sound quite beautiful):
"Samam sarveshu bhuteshu, tishthanta Parameshvaram,
Vinashyastv-avinashyantam ya pashyati sa pashyati."
"He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing."
and
"Samam pashyanhi sarvatra, samavasthitamishvaram;
Na hinastyatman-atmanam tato yati param gatim."
"Because he who sees the same Lord equally dwelling everywhere does not destroy the Self by the self; he goes to the highest goal."
Krishna concludes this chapter by stating that Prakriti is ultimately the force behind all actions/karma, while the Higher Self merely observes these. He states that as the sun illumines the whole world, God illumines all of Prakriti/Nature (i.e. He is the force behind the mind/intellect/body/elements/the entire material creation).
In summary, this chapter states that:
1. Everything in the world is made up of a union of two components of the Divine-- Purusha (spirit) and Prakriti (Nature/matter).
2. The ability of the mind to recognise the presence of God in all creation, including in the hearts of all beings, leads one to liberation, i.e. realising the state of one-ness with God.
Om Namo Narayanaya.
To be continued...
Hari Aum Tat Sat
We are now two-thirds of the way into the Gita. In the past 12 chapters, Krishna has covered a number of topics. He has introduced Arjuna to the idea that he is consciousness (soul) in reality, not the body-mind complex. In addition, He has provided Arjuna numerous ways to attain the direct experience of this truth, i.e. the various paths of yoga, the key elements of which are selfless action, control of the senses, cultivation of virtues, spiritual intelligence (the ability to distinguish the real from the unreal) and devotion to the Divine.
After explaining to Arjuna about His own nature as God, He revealed His cosmic form to him and explained that devotion in particular was key to spiritual development.
Now, in the 13th chapter, Krishna paves the way for the final six chapters of the Gita which centre around the subject of spiritual wisdom.
In this chapter, Krishna discusses the reality of the world around us. Generally people believe the world is made up of matter alone-- a variety of elements and compounds that have combined in various ways to produce the world around us.
Krishna however states that it is not quite so simple. Yes, undoubtedly, a sort of 'matter' exists. But it is not what it seems. Appearances are deceptive.
He states that two principles exist in this world. Both have been created by God out of His/Her own Being. One principle is the world that can be perceived by the senses and that can, to some extent at least, be grasped by the mind and intellect-- this is 'Prakriti'. The other principle is invisible but present everywhere, in every bit of matter--- this is the Spirit, known as 'Purusha'.
As Sivananda says, "Matter is spirit cognised through the senses". There is, in reality, only God alone everywhere. There is nothing but God-- so say the yogis. Purusha and Prakriti are two manifestations of that One Supreme Being.
The world is the result of an interweaving of Purusha and Prakriti-- everything that exists contains them both. These are two aspects of the One Divine, the One God.
Krishna also refers to Purusha and Prakriti as the 'knower of the field' and the 'field' respectively in this chapter. The 'field' here represents the body; the 'knower of the field' is consciousness (or the soul) dwelling within the body.
Krishna says that (all translations here are as per my Guru, Sivananda):
The 'field' or Prakriti consists of the following foundation (Sivananda says the 'world of forms' is built upon these):
-egoism
-intellect
-mind
-body
-ten organs (five of perception and five of action)
-five types of sensual objects
-desire (liking)
-hatred (disliking)
-pleasure
-pain
-intelligence
-fortitude
-Five great elements of creation (space, air, fire, water and earth)
-unmanifested Nature (mula Prakriti)
Krishna then states that knowledge consists of the following (He also says that the opposite of these constitutes ignorance):
-Humility
-unpretentiousness
-non-violence
-forgiveness
-uprightness (being straightforward)
-service of the Guru/teacher
-purity
-steadiness
-self-control
-indifference to sensual objects
-absence of pride/egoism
-perception of the misery of birth, old age, disease and death
-non-attachment
-non-identification of the Self with family, home and the rest
-constant even-mindedness on attaining both desirable and undesirable objects
-unswerving devotion to God
-not feeling separate from God (i.e. feeling one with God)
-going to solitary places
-distaste for the company of worldly-minded people
-constancy in Self-knowledge
-perception of the end of true knowledge
In summary, true knowledge or wisdom according to Krishna involves the cultivation of qualities and performance of actions that lead us to liberation (realisation of our true spiritual nature as one with the Supreme Being). (Equally, that knowledge, no matter how clever it seems, that binds us to the notion that we are merely body and mind, that is ignorance.)
Having described the two principles in the universe, and the path of wisdom, Krishna now describes the Supreme Being, the origin of Purusha and Prakriti, He who transcends them both.
Krishna introduces this topic by saying:
"I will declare that which has to be known, knowing which one attains to immortality; the beginningless supreme Brahman, called neither being nor non-being."
Then, He says:
"Sarvatah panipadam tat-sarvatokshiriromukham;
sarvatah shrutimalloke sarvamavritya tishtati"
"With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, Hr exists in the worlds enveloping all".
and
"Shining by the functions of all the senses, yet without the senses;
unattached and yet supporting all; devoid of all qualities, yet their experiencer."
(Sivananda says that "Brahman sees without eyes, hears without ears, smells without the nose, eats without the mouth, feels without skin, grasps without hands, walks without feet". He is free from the qualities (gunas) of Nature (Prakriti) and yet He is the enjoyer of the qualities. As the Brihadaranyaka Upanisad says, "He is the unseen seer, the unheard hearer, the unthought thinker. He is the Self, the Inner Ruler, the Immortal.")
"Without and within (all) beings, the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That".
"And undivided, yet It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates."
"Jyotisham-api tajjyotis-tamasah param-uchyate;
Jnanam jneyam jnana-gamyam, hridi sarvasya vishthitam."
"That, the Light of all lights, is said to be beyond darkness;
knowledge, the knowable and the goal of knowledge, seated in the hearts of all."
I find the above sloka very beautiful-- this describes God as the Supreme Light, the source of all lights, beyond all darkness, the light of consciousness that illumines everything else.
Krishna then says that:
-Purusha and Prakriti are both beginningless.
-Prakriti generates desires and thus actions, both good and bad. Purusha (the soul) then experiences the results of those actions, i.e. pleasure and pain.
-Attachment of the soul/Purusha to the gunas (sattva, rajas and tamas) born of Prakriti, is the cause of its birth in good and evil wombs (meaning higher and lower births as various species and in different circumstances, with joy and suffering).
-All things, both moving and unmoving, contain both Purusha and Prakriti.
(Note- This means that there is no such thing as 'dead matter'. Even stones contain spirit, Purusha. As the yogis say, the Atman/soul is the same in a stone, an animal and in a person-- it is ever pure, ever divine and not affected by Nature. But the degree of manifestation of the Atman/Purusha in Nature is different, depending upon the type of existence).
-God in the body is the spectator (who sees all our thoughts, words and actions). It is He who allows the mind and body to function, who supports their existence and who enjoys their activities. He is the Supreme Being, the great Lord.
He then states that those who know the truth about Purusha and Prakriti (through intuition), they are not reborn.
Then He makes two statements (which sound quite beautiful):
"Samam sarveshu bhuteshu, tishthanta Parameshvaram,
Vinashyastv-avinashyantam ya pashyati sa pashyati."
"He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing."
and
"Samam pashyanhi sarvatra, samavasthitamishvaram;
Na hinastyatman-atmanam tato yati param gatim."
"Because he who sees the same Lord equally dwelling everywhere does not destroy the Self by the self; he goes to the highest goal."
Krishna concludes this chapter by stating that Prakriti is ultimately the force behind all actions/karma, while the Higher Self merely observes these. He states that as the sun illumines the whole world, God illumines all of Prakriti/Nature (i.e. He is the force behind the mind/intellect/body/elements/the entire material creation).
In summary, this chapter states that:
1. Everything in the world is made up of a union of two components of the Divine-- Purusha (spirit) and Prakriti (Nature/matter).
2. The ability of the mind to recognise the presence of God in all creation, including in the hearts of all beings, leads one to liberation, i.e. realising the state of one-ness with God.
Om Namo Narayanaya.
To be continued...
Hari Aum Tat Sat
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