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That which is the knowledge of the kshetra and the kshetrajna is considered by me to be spiritual knowledge. What that kshetra is, and what it is like, and to what changes it is liable, and from what it originates, all this, whatever (it may be), and what that ( kshetrajna) is, and of what it is capable, learn in a compendious form from me, — which has been sung in various ways by the Rishis, separately, in different hymns, and also in metres of the well-demonstrated Brahmasutras, which treat of causes. The great elements, the egotism, the intellect, and also the principle of life, and the eleven organs and the five objects of sense — desire, aver- sion, happiness and unhappiness, multiplicity of condition, reflection, resolution, (all) this is briefly denominated kshetra with its passions. Modesty, sincerity, innocence, patience, honesty, reverence towards pre- ceptors, purity, constancy, self-government, — indifference towards objects of sense ; and also unselfishness, contemplation of birth, death, old age, sickness, pain, and error,— disinterestedness, and indifference towards one’s children, wife, and household, and constant equanimity both in pleasant and unpleasant circumstances, — attentive worship by exclusive devotion to me, frequenting of solitary spots, a distaste for the society of men, — perseverance in acquiring knowledge of the Adhyatma, con- sideration of the advantage of a knowledge of the truth, — this is called spiritual knowledge ; that which is contrary to this, ignorance. I will declare to thee what the object of spiritual knowledge is. He who knows it eats ambrosia. It is called the Supreme Being, without beginning, neither the existent nor non-existent. It possesses hands G2 bhaoavad-oItA. chapter the thirteenth. and feet in all directions ; eyes, heads, and faces in all directions ; having ears in all directions, he exists in the world, comprehending all things ; — resplendent with the faculties of all the senses, yet discon- nected from all the senses ; disinterested, and yet sustaining all things ; free from (the influence of the three) qualities, yet possessing every quality; existing both apart from and within existing things, both inanimate and also animate. It cannot be recognized on account of its subtilty, and it exists both far and near. Not distributed among beings, and yet existing as if (it were so) distributed. And it is to be known as that which sustains existing tilings, and both devours and produces them again. This light, also, of luminous bodies is said to be superior to darkness. It is spiritual knowledge itself, the object of that know- ledge to be obtained by spiritual knowledge implanted in every heart. Thus have the Jesketra , the spiritual knowledge, and the object of that knowledge been briefly declared. He who worships me and can discern this (spirit in all things), is conformed to my nature. Learn that nature and spirit, also, arc both of them indeed without beginning. And know that the passions and the (three) qualities are sprung from nature. Nature is said to be that which causes the power of doing what must be done in the organs. Spirit is said to be that which causes the power of experiencing pleasure and pain (in matter). For spirit, when invested with matter, experiences the influence of the qualities which spring from nature. Its connection with those qualities is the cause of its regenera- tion in a good or evil womb. The Supreme Spirit within this body is called the spectator and admonish or, sustainer, enjoyer, great lord, and also highest soul. He who thus understands spirit and nature with its qualities, in whatever way he may have lived, is never born again (on earth). Some behold the soul by their mind's eye, by means of contem- plation on themselves ; others by Sankliya-Yoga, and others by Karma- Yoga. But others respect it, not knowing it in this manner, but having heard it explained by others. And even these, if studious of such tradition, even surmount mortality. Know, 0 Prince of the Bharatas ! that as often as anything which exists, animate or inanimate, is pro- duced, it is so on account of the conjunction of body and soul. He who perceives that the highest lord exists alike imperishable in all perishable things, sees indeed ; for, perceiving the same lord present in everything, RHAGAVAD-gItA, CHAPTER THE THIRTEENTH. G3 lie does not himself destroy his own soul, but attains the highest path. But he who perceives that all actions are entirely performed by nature only, perceives that he himself is therefore not an agent. When he recognizes the individual existence of everything to be comprehended in one, and to be only an emanation from it, he then attains to the Supreme Being. This supreme eternal soul, even when existing within the body, 0 son of Kunti ! neither acts nor is affected by action, on account of its eternity, and freedom from the qualities. As the ether, though it penetrates everywhere, is not polluted on account of its rarity, so the soul, though present in every (kind of) body, is not polluted (by action). As one sun illumines the whole of this world, so does (one) spirit illu- mine the whole of matter, Bharata ! Those who thus perceive by the eye of knowledge the difference between hshetra and kshetrajna , and the emancipation of beings from nature, go to the Supreme.” Thus in the Upanishads, etc., (stands) the Thirteenth Chapter, by name a DEVOTION IN CONNECTION WITH THE KSHETRA AND KSHETRAJNA.” COMMENTARY. REASON. 0 Mind ! body is, as has been before said, the a battle-field ; and the intelligent principle which exists within every human being — that which knows itself and things around it — is called the and that I am myself. The knowledge of these two acquired by Mind through actions is the spiritual knowledge by which emancipation is attained.* * The system of Indian cosmology is here briefly referred to. The body is said to be composed of the undeveloped essence of matter. The human system is divided, in Indian philosophy, into a subtle and a grossbody, called, in the Arian language, Each of these is divided into five elements, and each element con- tains five qualities, so that in each body there are twenty-five qualities, but they seem to be assigned arbitrarily, so deserve no long notice. The greater portion of this chapter is but repetition. The most important remark, both for its philosophy and its poetry, occurs towards the end. CHAPTER THE FOURTEENTH. TEXT. KRISHNA SPOKE. “ I will explain further the great spiritual knowledge, the chief of sciences, by the knowledge of which all Munis attain the highest beati- tude after this life. Having acquired this knowledge, they attain to fellowship with me, and are not regenerated even at the new creation, nor disturbed at the general destruction. The great Brahma is a womb for me ;*in it I deposit the fcetus. The production of all existing things is from it, O descendant of Bharata ! Brahma is the great womb for every form which is produced in any womb. I am the father which provides the seed. Goodness, badness, and indifference, — the qualities thus called, sprung from nature, influence the imperishable soul within the body, 0 strong-armed one ! Of these, goodness is lucid and free from disease, on account of its spotlessness, and implicates (the soul) by means of connection with the pleasant, and connection with knowledge, O sinless one ! Know that badness, being of the nature of desire, arises from appetite and propensity. This implicates (the soul), 0 son of Kunti ! by connection with action. But know that indifference, arising from ignorance, is the delusion of all mortals. This implicates (the soul) by means of folly, idleness, and sloth, 0 son of Bharata ! Good- ness connects (the soul) with pleasure, badness with action, Bharata ; but indifference surrounding knowledge connects it indeed with folly. When one has surmounted badness and indifference, goodness exists, Bharata ! badness when one has surmqunted goodness and also indiffer- ence ; indifference when one has surmounted . goodness and badness. When knowledge, the bright light, has been produced through all the entrances into this body, then one may know that goodness indeed is matured. Avidity, activity, undertaking of actions, restlessness and feHAGAVAD-GITA. CHAPTER THE FOURTEENTH. 65 covetousness, these are produced when badness is matured, 0 Prince of Bharata ! Absence of light and of activity, folly, and also delusion, — these are produced when indifference is matured, 0 son of Kuru ! But when a mortal reaches his dissolution, and goodness is matured within him, he then approaches the spotless worlds of those who obtain the highest place. He who reaches dissolution during (the predominance of) badness, is bom again in those who are attached to actions ; and one who dies in indifference is bom again in the wombs of the senseless. They call the reward of a good action, of the quality of goodness and spotless ; the reward of badness, pain ; the reward of indifference, ignorance. From goodness is produced knowledge ; from badness, only desire; from indifference spring folly, delusion, and also ignorance. Those who remain in goodness go upwards ; those of the quality of badness remain in a middle state ; those of indifference, remaining in a state of the lowest qualities, go downwards. When the spectator acknowledges no agent but the qualities, and comprehends that which is superior to the qualities, he approaches my being. Having overcome the three qualities which co-originatc with the body, the soul, released from regeneration, mortality, age, and pain, eats of ambrosia.”* COMMENTARY. REASON. I will explain the doctrine by which the wise man attains happiness.