____________

Chapter 15, Verse 1

श्रीभगवानुवाच |

ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |

छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

śhrī-bhagavān uvācha

ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam

chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

⧫ The Blessed Lord said, "They speak of the immutable Ashwatham tree, with its roots above and its branches below, whose leaves are the Vedas." He who knows it is the knower of the Vedas.

Chapter 15, Verse 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा

गुणप्रवृद्धा विषयप्रवाला: |

अधश्च मूलान्यनुसन्ततानि

कर्मानुबन्धीनि मनुष्यलोके || 2||

adhaśh chordhvaṁ prasṛitās tasya śhākhā

guṇa-pravṛiddhā viṣhaya-pravālāḥ

adhaśh cha mūlāny anusantatāni

karmānubandhīni manuṣhya-loke

⧫ Its branches, nurtured by the gunas spread below and above, its shoots are the sense objects, and its rootlings are stretched below, producing actions in the world of men.

Verse 3 & 4

न रूपमस्येह तथोपलभ्यते

नान्तो न चादिर्न च सम्प्रतिष्ठा |

अश्वत्थमेनं सुविरूढमूल

मसङ्गशस्त्रेण दृढेन छित्त्वा || 3||

तत: पदं तत्परिमार्गितव्यं

यस्मिन्गता न निवर्तन्ति भूय: |

तमेव चाद्यं पुरुषं प्रपद्ये

यत: प्रवृत्ति: प्रसृता पुराणी || 4||

na rūpam asyeha tathopalabhyate

nānto na chādir na cha sampratiṣhṭhā

aśhvattham enaṁ su-virūḍha-mūlam

asaṅga-śhastreṇa dṛiḍhena chhittvā

tataḥ padaṁ tat parimārgitavyaṁ

yasmin gatā na nivartanti bhūyaḥ

tam eva chādyaṁ puruṣhaṁ prapadye

yataḥ pravṛittiḥ prasṛitā purāṇī

⧫ Its form as such is not experienced here, nor its end, nor its beginning, nor its continuity. Having severed this deep-rooted Ashwatha tree with the strong weapon of non-attachment, one should next seek that goal, reaching which they do not return, saying 'I seek refuge in that primordial Purusha from whom this eternal process has sprung.'

____________

Chapter 15, Verse 1

श्रीभगवानुवाच |

ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |

छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

śhrī-bhagavān uvācha

ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam

chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

⧫ The Blessed Lord said, "They speak of the immutable Ashwatham tree, with its roots above and its branches below, whose leaves are the Vedas." He who knows it is the knower of the Vedas.

Chapter 15, Verse 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा

गुणप्रवृद्धा विषयप्रवाला: |

अधश्च मूलान्यनुसन्ततानि

कर्मानुबन्धीनि मनुष्यलोके || 2||

adhaśh chordhvaṁ prasṛitās tasya śhākhā

guṇa-pravṛiddhā viṣhaya-pravālāḥ

adhaśh cha mūlāny anusantatāni

karmānubandhīni manuṣhya-loke

⧫ Its branches, nurtured by the gunas spread below and above, its shoots are the sense objects, and its rootlings are stretched below, producing actions in the world of men.

Verse 3 & 4

न रूपमस्येह तथोपलभ्यते

नान्तो न चादिर्न च सम्प्रतिष्ठा |

अश्वत्थमेनं सुविरूढमूल

मसङ्गशस्त्रेण दृढेन छित्त्वा || 3||

तत: पदं तत्परिमार्गितव्यं

यस्मिन्गता न निवर्तन्ति भूय: |

तमेव चाद्यं पुरुषं प्रपद्ये

यत: प्रवृत्ति: प्रसृता पुराणी || 4||

na rūpam asyeha tathopalabhyate

nānto na chādir na cha sampratiṣhṭhā

aśhvattham enaṁ su-virūḍha-mūlam

asaṅga-śhastreṇa dṛiḍhena chhittvā

tataḥ padaṁ tat parimārgitavyaṁ

yasmin gatā na nivartanti bhūyaḥ

tam eva chādyaṁ puruṣhaṁ prapadye

yataḥ pravṛittiḥ prasṛitā purāṇī

⧫ Its form as such is not experienced here, nor its end, nor its beginning, nor its continuity. Having severed this deep-rooted Ashwatha tree with the strong weapon of non-attachment, one should next seek that goal, reaching which they do not return, saying 'I seek refuge in that primordial Purusha from whom this eternal process has sprung.'🙏 Please Support the Vedanta Society of New York

____________

Chapter 15, Verse 1

श्रीभगवानुवाच |

ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |

छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

śhrī-bhagavān uvācha

ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam

chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

⧫ The Blessed Lord said, "They speak of the immutable Ashwatham tree, with its roots above and its branches below, whose leaves are the Vedas." He who knows it is the knower of the Vedas.

Chapter 15, Verse 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा

गुणप्रवृद्धा विषयप्रवाला: |

अधश्च मूलान्यनुसन्ततानि

कर्मानुबन्धीनि मनुष्यलोके || 2||

adhaśh chordhvaṁ prasṛitās tasya śhākhā

guṇa-pravṛiddhā viṣhaya-pravālāḥ

adhaśh cha mūlāny anusantatāni

karmānubandhīni manuṣhya-loke

⧫ Its branches, nurtured by the gunas spread below and above, its shoots are the sense objects, and its rootlings are stretched below, producing actions in the world of men.

Verse 3 & 4

न रूपमस्येह तथोपलभ्यते

नान्तो न चादिर्न च सम्प्रतिष्ठा |

अश्वत्थमेनं सुविरूढमूल

मसङ्गशस्त्रेण दृढेन छित्त्वा || 3||

तत: पदं तत्परिमार्गितव्यं

यस्मिन्गता न निवर्तन्ति भूय: |

तमेव चाद्यं पुरुषं प्रपद्ये

यत: प्रवृत्ति: प्रसृता पुराणी || 4||

na rūpam asyeha tathopalabhyate

nānto na chādir na cha sampratiṣhṭhā

aśhvattham enaṁ su-virūḍha-mūlam

asaṅga-śhastreṇa dṛiḍhena chhittvā

tataḥ padaṁ tat parimārgitavyaṁ

yasmin gatā na nivartanti bhūyaḥ

tam eva chādyaṁ puruṣhaṁ prapadye

yataḥ pravṛittiḥ prasṛitā purāṇī

⧫ Its form as such is not experienced here, nor its end, nor its beginning, nor its continuity. Having severed this deep-rooted Ashwatha tree with the strong weapon of non-attachment, one should next seek that goal, reaching which they do not return, saying 'I seek refuge in that primordial Purusha from whom this eternal process has sprung.'

____________

Chapter 15, Verse 1

श्रीभगवानुवाच |

ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |

छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

śhrī-bhagavān uvācha

ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam

chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

⧫ The Blessed Lord said, "They speak of the immutable Ashwatham tree, with its roots above and its branches below, whose leaves are the Vedas." He who knows it is the knower of the Vedas.

Chapter 15, Verse 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा

गुणप्रवृद्धा विषयप्रवाला: |

अधश्च मूलान्यनुसन्ततानि

कर्मानुबन्धीनि मनुष्यलोके || 2||

adhaśh chordhvaṁ prasṛitās tasya śhākhā

guṇa-pravṛiddhā viṣhaya-pravālāḥ

adhaśh cha mūlāny anusantatāni

karmānubandhīni manuṣhya-loke

⧫ Its branches, nurtured by the gunas spread below and above, its shoots are the sense objects, and its rootlings are stretched below, producing actions in the world of men.

Verse 3 & 4

न रूपमस्येह तथोपलभ्यते

नान्तो न चादिर्न च सम्प्रतिष्ठा |

अश्वत्थमेनं सुविरूढमूल

मसङ्गशस्त्रेण दृढेन छित्त्वा || 3||

तत: पदं तत्परिमार्गितव्यं

यस्मिन्गता न निवर्तन्ति भूय: |

तमेव चाद्यं पुरुषं प्रपद्ये

यत: प्रवृत्ति: प्रसृता पुराणी || 4||

na rūpam asyeha tathopalabhyate

nānto na chādir na cha sampratiṣhṭhā

aśhvattham enaṁ su-virūḍha-mūlam

asaṅga-śhastreṇa dṛiḍhena chhittvā

tataḥ padaṁ tat parimārgitavyaṁ

yasmin gatā na nivartanti bhūyaḥ

tam eva chādyaṁ puruṣhaṁ prapadye

yataḥ pravṛittiḥ prasṛitā purāṇī

⧫ Its form as such is not experienced here, nor its end, nor its beginning, nor its continuity. Having severed this deep-rooted Ashwatha tree with the strong weapon of non-attachment, one should next seek that goal, reaching which they do not return, saying 'I seek refuge in that primordial Purusha from whom this eternal process has sprung.'

Chapter 14 is devoted to understanding the Gunatreya Vibhaga Yoga, or the three qualities/components (gunas) of Maya. Swami Sarvapriyananda explains that, other than the Atma, everything in nature is the play of the three gunas. This insight, and transcending the play of the three gunas, is the doorway to infinity.

________________

Chapter 14, verse 26

मां च योऽव्यभिचारेण भक्तियोगेन सेवते |

स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || 26||

māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate

sa guṇān samatītyaitān brahma-bhūyāya kalpate

⧫ He who serves me alone through the unswerving yoga of devotion transcends the three gunas and becomes fit for the state of Brahman.

Chapter 14, verse 27

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च |

शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || 27||

brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha

śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha

⧫ For I am the embodiment of Brahman of immutable immortality, of the eternal religion, and absolute bliss

Chapter 14 is devoted to understanding the Gunatreya Vibhaga Yoga, or the three qualities/components (gunas) of Maya.

Swami Sarvapriyananda explains that other than the Atma, everything in nature is the play of the three gunas. This insight and transcending the play of the three gunas is the doorway to infinity.

__________

Chapter 14, verse 23

उदासीनवदासीनो गुणैर्यो न विचाल्यते |

गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते || 23||

udāsīna-vad āsīno guṇair yo na vichālyate

guṇā vartanta ity evaṁ yo ’vatiṣhṭhati neṅgate

⧫ He who rests like one indifferent and is not disturbed by the gunas, who realizes that the gunas alone function is steady and does not waver.

Chapter 14, verse 24

समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: |

तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: || 24||

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣhṭāśhma-kāñchanaḥ

tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ

⧫ Alike in pleasure and pain, self-abiding regarding a clod of earth, a stone, and gold as of equal worth, calm and the same toward agreeable and disagreeable objects, and the same to praise and blame bestowed on him.

Chapter 14, verse 25

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: |

सर्वारम्भपरित्यागी गुणातीत: स उच्यते || 25||

mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ

sarvārambha-parityāgī guṇātītaḥ sa uchyate

⧫ The same in honor and dishonor, the same toward friend and foe, habituated to renounce all actions, such a person is said to have transcended the three gunas.

Chapter 14 is devoted to an understanding of the Gunatreya Vibhaga Yoga, or the three qualities/components of Maya. The entire universe is created by a projection of the three gunas - satva, rajas, and tamas. Understanding the science of the three gunas and how we can apply it to our lives is the focus of Chapter 14. However, Sri Krishna explains that while the three Gunas comprehensively describe human nature, transcending the three Gunas through knowledge and remaining steadfast in your true nature as Atman in this body, and in this life, is the doorway to infinity and leads to oneness with God.

In this episode, Swami Sarvapriyananda explains verses 21 and 22 of Chapter 14.

-------

Chapter 14, Verse 21

अर्जुन उवाच |

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो |

किमाचार: कथं चैतांस्त्रीन्गुणानतिवर्तते || 21||

arjuna uvācha

kair liṅgais trīn guṇān etān atīto bhavati prabho

kim āchāraḥ kathaṁ chaitāns trīn guṇān ativartate

⧫ Arjuna said, " By what characteristics, Oh Lord, is one who has transcended the three gunas known? What is his conduct? And how does he transcend these three gunas?"

Chapter 14, Verse 22

श्रीभगवानुवाच |

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव |

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ् क्षति || 22||

śhrī-bhagavān uvācha

prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava

na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati

⧫ The Blessed Lord said, he who does not hate when the light of knowledge, activity or delusion arise, of son of Pandu, or desires them when they cease.

Chapter 14 is devoted to an understanding of the Gunatreya Vibhaga Yoga, or the three qualities/components of Maya. The entire universe is created by a projection of the three gunas - satva, rajas, and tamas. Understanding the science of the three gunas and how we can apply it to our lives is the focus of Chapter 14.

In this episode, Swami Sarvapriyananda explains verses 16-20 of Chapter 14.

-------------------------

Bhagavad Gita | Chapter 14, Verse 16

कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् |

रजसस्तु फलं दु:खमज्ञानं तमस: फलम् || 16||

karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam

rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam

⧫ The result of righteous actions is said to be satvica and pure, the result of rajas is pain, while ignorance is the result of tamas

Bhagavad Gita | Chapter 14, Verse 17

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 17||

sattvāt sañjāyate jñānaṁ rajaso lobha eva cha

pramāda-mohau tamaso bhavato ’jñānam eva cha

⧫ From satva results knowledge, from rajas only greed, and from tamas nothing but inadvertence, delusion, and ignorance.

Bhagavad Gita | Chapter 14, Verse 18

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसा: |

जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा: || 18||

ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ

jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ

⧫ Those who abide in satva go upward to the higher spheres, the rajasica dwell in the middle spheres, and the tamasica, dwelling in the function of the lower gunas, go down to the lowest spheres.

Bhagavad Gita | Chapter 14, Verse 19

नान्यं गुणेभ्य: कर्तारं यदा द्रष्टानुपश्यति |

गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति || 19||

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati

guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so ’dhigachchhati

⧫ When the seer beholds no active agent other than the gunas and knows that which is beyond the gunas, he attains My being

Bhagavad Gita | Chapter 14, Verse 20

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् |

जन्ममृत्युजरादु:खैर्विमुक्तोऽमृतमश्रुते || 20||

guṇān etān atītya trīn dehī deha-samudbhavān

janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute

⧫ Having transcended these three gunas, which are the cause of this body (and mind), the embodied self, bereft of birth, death, old age, and misery, attains immortality

Chapter 14 is devoted to an understanding of the Gunatreya Vibhaga Yoga, or the three qualities/components of Maya. The entire universe is created by a projection of the three gunas - satva, rajas, and tamas. Understanding the science of the three gunas and how we can apply it to our lives is the focus of Chapter 14.

In this episode, Swami Sarvapriyananda teaches chapter 14, verses 11-15, of the Bhagavad Gita. These verses describe what happens when one guna predominates over another. Swami Sarvapriyananda explains how we can observe this in ourselves but notes that the gunas are part of the material world and, as such, are constantly changing within us, whereas Consciousness, which is what we really are, is pure and constant.

_________

Bhagavad Gita | Chapter 14, Verse 11

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |

ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 11||

sarva-dvāreṣhu dehe ’smin prakāśha upajāyate

jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta

⧫ When, through all the sense openings in this body, the light of knowledge radiates, then indeed one should know that satva predominates.

Bhagavad Gita | Chapter 14, Verse 12

लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |

रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12||

lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā

rajasy etāni jāyante vivṛiddhe bharatarṣhabha

⧫ Greed, activity, undertaking of works, restlessness, desire - these prevail, oh best of the Bharatas, when rajas predominates.

Bhagavad Gita | Chapter 14, Verse 13

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |

तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 13||

aprakāśho ’pravṛittiśh cha pramādo moha eva cha

tamasy etāni jāyante vivṛiddhe kuru-nandana

⧫ Darkness, inactivity, inadvertence, as also delusion, these prevail, oh descendant of Kurus, when tamas predominates.

Bhagavad Gita | Chapter 14, Verse 14

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् |

तदोत्तमविदां लोकानमलान्प्रतिपद्यते || 14||

yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit

tadottama-vidāṁ lokān amalān pratipadyate

⧫ If the embodied self meets with death when satva is predominant, then it attains the pure spheres of the worshippers of the highest dietes.

Bhagavad Gita | Chapter 14, Verse 15

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते |

तथा प्रलीनस्तमसि मूढयोनिषु जायते || 15||

rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyate

tathā pralīnas tamasi mūḍha-yoniṣhu jāyate

⧫ If it [sentient beings] meets with death when rajas is predominant, then it is born among those who are attached to work; likewise, when it meets with death when tamas is predominant, then it is born in the wombs of irrational species.

In this episode, Swami Sarvapriyananda teaches chapter 14, verses 6 -10 of the Bhagavad Gita.

Chapter 14 is devoted to an understanding of the Gunatreya Vibhaga Yoga, or the three qualities/components of Maya. The entire universe is created by a projection of the three gunas - satva, rajas, and tamas. Understanding the science of the three gunas and how we can apply it to our lives is the focus of Chapter 14.

____________

Bhagavad Gita | Chapter 14, Verse 6:

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |

सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 6||

tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam

sukha-saṅgena badhnāti jñāna-saṅgena chānagha

⧫ Satva, on account of its stainlessness, is luminous and free from evil. Oh, sinless one [Arjuna], it binds the embodied self by attachment to happiness and knowledge

Bhagavad Gita | Chapter 14, Verse 7:

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |

तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || 7||

rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam

tan nibadhnāti kaunteya karma-saṅgena dehinam

⧫ Know rajas to be of the nature of passion, the source of desire and attachment, oh son of Kunti, it binds fast the embodied self by attachment to action.

Bhagavad Gita | Chapter 14, Verse 8:

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |

प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 8||

tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām

pramādālasya-nidrābhis tan nibadhnāti bhārata

⧫ But know tamas to be born of ignorance and deluding all embodied beings, it binds fast, oh descendant of Bharata, through inadvertence, laziness, and sleep.

Bhagavad Gita | Chapter 14, Verse 9:

सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत |

ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत || 9||

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata

jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta

⧫ Satva binds one to happiness, rajas, oh descendant of Bharata, binds one to work, while tamas, by covering knowledge, binds one to inadvertence

Bhagavad Gita | Chapter 14, Verse 10:

रजस्तमश्चाभिभूय सत्त्वं भवति भारत |

रज: सत्त्वं तमश्चैव तम: सत्त्वं रजस्तथा || 10||

rajas tamaśh chābhibhūya sattvaṁ bhavati bhārata

rajaḥ sattvaṁ tamaśh chaiva tamaḥ sattvaṁ rajas tathā

⧫ Satva manifests, oh descendant of Bharata, as overpowering rajas and tamas, rajas manifests overpowering satva and tamas, and likewise tamas manifests overpowering satva and rajas

In this episode, Swami Sarvapriyananda teaches chapter 14, verse 6 of the Bhagavad Gita.

Chapter 14 is devoted to an understanding of the Gunatreya Vibhaga Yoga, or the three qualities/components of Maya. The entire universe is created by a projection of the three gunas - satva, rajas, and tamas. Understanding the science of the three gunas and how we can apply it to our lives is the focus of Chapter 14. Verse 6 addresses the satva component of Maya. Swami Sarvapriyananda explains this in this episode.

____________

Bhagavad Gita | Chapter 14, Verse 6 | Swami Sarvapriyananda

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |

सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 6||

tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam

sukha-saṅgena badhnāti jñāna-saṅgena chānagha

⧫ Of these, Satva, on account of its stainlessness, is luminous and free from evil. Oh sinless one [Arjuna], it binds the embodied self by attachment to happiness and, by attachment to knowledge.

Bhagavad Gita: Chapter 14 Verse 1:

श्रीभगवानुवाच |

परं भूय: प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |

यज्ज्ञात्वा मुनय: सर्वे परां सिद्धिमितो गता: || 1||

śhrī-bhagavān uvācha

paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam

yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ

⧫ The Divine Lord said: I shall once again explain to you the supreme wisdom, the best of all knowledge; by knowing which, all the great saints attained the highest perfection.

Bhagavad Gita: Chapter 14 Verse 2:

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: |

सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || 2||

idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ

sarge ’pi nopajāyante pralaye na vyathanti cha

⧫ Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution.

Bhagavad Gita: Chapter 14 Verses 3 & 4:

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् |

सम्भव: सर्वभूतानां ततो भवति भारत || 3||

सर्वयोनिषु कौन्तेय मूर्तय: सम्भवन्ति या: |

तासां ब्रह्म महद्योनिरहं बीजप्रद: पिता || 4

mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham

sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata

sarva-yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā

⧫ The total material substance, prakṛiti, is the womb. I impregnate it with the individual souls, and thus all living beings are born. O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father.

Bhagavad Gita: Chapter 14 Verse 5:

सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |

निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || 5||

sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ

nibadhnanti mahā-bāho dehe dehinam avyayam

⧫ O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body.

🔆 Bhagavad Gita: Chapter 13 Verse 29:

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वश: |

य: पश्यति तथात्मानमकर्तारं स पश्यति ||29||

prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥ

yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati ||29||

🔴 He is the real seer who perceives that Prakrti (i.e., one's body-mind born of Prakrti) alone is doing all works and that the Atman, the true spiritual self, is the actionless witness.

🔆 Bhagavad Gita: Chapter 13 Verse 30:

यदा भूतपृथग्भावमेकस्थमनुपश्यति |

तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ||30||

yadā bhūta-pṛithag-bhāvam eka-stham anupaśhyati

tata eva cha vistāraṁ brahma sampadyate tadā ||30||

🔴 When one perceives the manifold objects as centred in the One and as evolved from It as well -- then he attains Brahman.

🔆 Bhagavad Gita: Chapter 13 Verse 31:

अनादित्वान्निर्गुणत्वात्परमात्मायमव्यय: |

शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ||31||

anāditvān nirguṇatvāt paramātmāyam avyayaḥ

śharīra-stho ’pi kaunteya na karoti na lipyate ||31||

🔴 That highest Self, being the immutable and unoriginated Spirit beyond Nature, is free from all action and stain, though dwelling in the body.

🔆 Bhagavad Gita: Chapter 13 Verse 32:

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |

सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ||32||

yathā sarva-gataṁ saukṣhmyād ākāśhaṁ nopalipyate

sarvatrāvasthito dehe tathātmā nopalipyate ||32||

🔴 Just as the all-pervading Akasa, because of its subtlety, is not stained by anything, so this Atman, though abiding in all bodies, is never affected by any impurity.

🔆 Bhagavad Gita: Chapter 13 Verse 33:

यथा प्रकाशयत्येक: कृत्स्नं लोकमिमं रवि: |

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||33||

yathā prakāśhayaty ekaḥ kṛitsnaṁ lokam imaṁ raviḥ

kṣhetraṁ kṣhetrī tathā kṛitsnaṁ prakāśhayati bhārata ||33||

🔴 Just as the single sun illumines the whole universe, so the (One) Indwelling Spirit enlivens all bodies (with self-consciousness)

🔆 Bhagavad Gita: Chapter 13 Verse 34:

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |

भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ||34||

kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā

bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param ||34||

🔴 Whoever perceives by spiritual insight the distinction between Ksetra (Nature) and Ksetrajna (Spirit) as also the freedom of the Spirit from the hold of Nature, they reach the Supreme.

🔆 Bhagavad Gita: Chapter 13 Verse 26:

यावत्सञ्जायते किञ्चित्सत्वं स्थावरजङ्गमम् |

क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ||26||

yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam

kṣhetra-kṣhetrajña-sanyogāt tad viddhi bharatarṣhabha ||26||

🔴 O thou the best of the Bharata clan! Whatever there is born - whether moving or unmoving - it has come into being due to the union of Ksetra (body) and Ksetrajna (spirit).

🔆 Bhagavad Gita: Chapter 13 Verse 27:

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |

विनश्यत्स्वविनश्यन्तं य: पश्यति स पश्यति ||27||

samaṁ sarveṣhu bhūteṣhu tiṣhṭhantaṁ parameśhvaram

vinaśhyatsv avinaśhyantaṁ yaḥ paśhyati sa paśhyati ||27||

🔴 He really sees who perceives the Supreme Lord alike in everything -- as the Imperishable Substance abiding amidst perishing phenomena.

🔆 Bhagavad Gita: Chapter 13 Verse 28:

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |

न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || 28||

samaṁ paśhyan hi sarvatra samavasthitam īśhvaram

na hinasty ātmanātmānaṁ tato yāti parāṁ gatim || 28||

🔴 For, he who perceives the Lord's presence alike everywhere no longer works against his own spiritual well-being (by mistaking the ego for the true spiritual Self as men in ignorance do). He therefore attains to the Supreme Goal.

🔆 Bhagavad Gita: Chapter 13 Verse 24:

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना |

अन्ये साङ् ख्येन योगेन कर्मयोगेन चापरे ||24||

dhyānenātmani paśhyanti kechid ātmānam ātmanā

anye sānkhyena yogena karma-yogena chāpare ||24||

🔴 There are some who perceive the Atman within themselves by the practice of meditation with a purified mind. There are also others who approach Him through the discipline of knowledge or of work.

🔆 Bhagavad Gita: Chapter 13 Verse 25:

अन्ये त्वेवमजानन्त: श्रुत्वान्येभ्य उपासते |

तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणा: ||25||

anye tv evam ajānantaḥ śhrutvānyebhya upāsate

te ’pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ ||25||

🔴 There are still others, who, being unfit to follow the disciplines described before -- for they lack the knowledge of the Yoga Sastra and the Vedas--, adopt forms of worship (devotional disciplines) under instruction from teachers or elders. Full of faith in these instructions heard, and following them sincerely as their only refuge, they too certainly overcome the cycle of births and deaths.

🔆 Bhagavad Gita: Chapter 13 Verse 22:

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वर: |

परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर: ||22||

Upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ

paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ ||22||

🔴 In this body there is also the Transcendent and the Supreme Spirit, who is described as the Supreme Self and Sovereign Lord, the unconcerned Witness, the Sanctioner, the Supporter, and the Enjoyer.

🔆 Bhagavad Gita: Chapter 13 Verse 23:

य एवं वेत्ति पुरुषं प्रकृतिं च गुणै: सह |

सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ||23||

Ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha

sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate ||23||

🔴 Whoever thus knows the Purusa (Spirit) and Prakriti (Nature) along with its effects, will never be born again, whatever be his mode of living.

🔆 Bhagavad Gita: Chapter 13 Verse 19:

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||19||

Prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api

vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān ||19||

🔴 Know both Prakrti (Nature) and Purusa (Spirit) to be beginningless, eternal verities. Know also that all changeful objects and attributes (that constitute the world of daily experience) are sprung from Prakrti.

🔆 Bhagavad Gita: Chapter 13 Verse 20:

कार्यकारणकर्तृत्वे हेतु: प्रकृतिरुच्यते |

पुरुष: सुखदु:खानां भोक्तृत्वे हेतुरुच्यते ||20||

Kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate

puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate ||20||

🔴 Prakrti is the cause of the formation and functioning of the body and the senses, while it is the Purusa that experiences pleasure and pain, joy and sorrow.

🔆 Bhagavad Gita: Chapter 13 Verse 21:

पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् |

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ||21||

Puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān

kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu ||21||

🔴 Seated in bodies, which are the products of Prakrti, the Purusa enjoys the objects and qualities born of Prakrti. Attachment to these objects is the cause of the Spirit getting embodiments in evil or exalted wombs.

🔆 Bhagavad Gita: Chapter 13 Verse 17:

ज्योतिषामपि तज्ज्योतिस्तमस: परमुच्यते |

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ||17||

Jyotiṣhām api taj jyotis tamasaḥ param uchyate

jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam ||17||

🔴 The self-luminous light of consciousness revealing even all that is luminous, He is beyond obscuration by the darkness of ignorance. He, the light of knowledge, He, the quest of knowledge, He, the way to whom is knowledge -- in the inner-most recess of all beings is He established.

🔆 Bhagavad Gita: Chapter 13 Verse 16:

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||16||

Avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam

bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha ||16||

🔴 He, (the Brahman) whom aspirants seek to know, is the impartible Whole, yet does He seem to dwell in all beings as if divided into many. He is the generator and supporter of all beings, and their devourer too.

🔆 Bhagavad Gita: Chapter 13 Verse 17:

ज्योतिषामपि तज्ज्योतिस्तमस: परमुच्यते |

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ||17||

Jyotiṣhām api taj jyotis tamasaḥ param uchyate

jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam ||17||

🔴 The self-luminous light of consciousness revealing even all that is luminous, He is beyond obscuration by the darkness of ignorance. He, the light of knowledge, He, the quest of knowledge, He, the way to whom is knowledge -- in the inner-most recess of all beings is He established.

🔆 Bhagavad Gita: Chapter 13 Verse 18:

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासत: |

मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ||18||

Iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ

mad-bhakta etad vijñāya mad-bhāvāyopapadyate ||18||

🔴 Thus has been briefly expounded what the Ksetra (material Nature) is, as also what constitutes knowledge and the object of knowledge. My devotee who understands these verities becomes worthy of My state.

🔆 Bhagavad Gita: Chapter 13 Verse 15:

बहिरन्तश्च भूतानामचरं चरमेव च |

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ||15||

Bahir antaśh cha bhūtānām acharaṁ charam eva cha

sūkṣhmatvāt tad avijñeyaṁ dūra-sthaṁ chāntike cha tat ||15||

🔴 He is within and without all beings. Though unmoving, He looks like one moving (because He is everywhere). He is both far and near. - far to the ignorant and near to the knowing ones. Owing to subtlety, He cannot be known like gross objects.

🔆 Bhagavad Gita: Chapter 13 Verse 13:

सर्वत: पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् |

सर्वत: श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ||13||

Sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣhi-śhiro-mukham

sarvataḥ śhrutimal loke sarvam āvṛitya tiṣhṭhati ||13||

🔴 His hands and feet are everywhere. His eyes, ears and mouth grasp everything. His face is in all directions. He is the transcendent Spirit, enveloping all that exists in the world.

🔆 Bhagavad Gita: Chapter 13 Verse 14:

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |

असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ||14||

Sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam

asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha ||14||

🔴 By his powers the faculties of the senses function, but sense organs He has none. He is the support of all things, but they do not affect him. He transcends Nature and its functions, but these constitute the objects for His enjoyment.

🔆 Bhagavad Gita: Chapter 13 Verse 11:

अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् |

एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ||11||

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam

etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā ||11||

🔴 Constant application to the study of spiritual texts and practice of spiritual disciplines, and a clear comprehension of the goal of spiritual enlightenment and the destiny of man - all these described before constitute knowledge; what is opposed to it is all ignorance.

🔆 Bhagavad Gita: Chapter 13 Verse 12:

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्रुते |

अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ||12||

jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute

anādi mat-paraṁ brahma na sat tan nāsad uchyate ||12||

🔴 I shall now declare the object which ought to be known, by knowing which one attains to immortality. It is the Supreme Brahman, the eternal Being who cannot be described either as existent or non-existent (in the way sense-bound material objects are described)

🔆 Bhagavad Gita: Chapter 13 Verse 10:

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |

विविक्तदेशसेवित्वमरतिर्जनसंसदि ||10||

Mayi chānanya-yogena bhaktir avyabhichāriṇī

vivikta-deśha-sevitvam aratir jana-sansadi ||10||

🔴 Practice of unswerving devotion through contemplation on Me as one's 'own' (or on Me in non-separation), resort to solitude, and abhorrence of vulgar company;

Transcript

🔆 Bhagavad Gita: Chapter 13 Verse 8:

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |

जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् || 8||

Indriyārtheṣhu vairāgyam anahankāra eva cha

janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam|| 8||

🔴 Abhorrence of sensuality, self-effacement and perception of evil and misery in birth, death, old age and sickness;

🔆Bhagavad Gita: Chapter 13 Verse 9:

असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु |

नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || 9||

asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu

nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu || 9||

🔴 Detachment from property and family members, non-identification with them and their fortunes, and constant evenness of mind in favorable and unfavorable situations;

🔆 Bhagavad Gita: Chapter 13 Verse 7:

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |

आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || 7||

amānitvam adambhitvam ahinsā kṣhāntir ārjavam

āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ || 7||

🔴 Freedom from self-importance, unpretentiousness, non-violence, patience, straight-forwardness, service of the teacher, cleanliness, steadfastness, and self-control;

🔆 Bhagavad Gita: Chapter 13 Verse 7:

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |

आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || 7||

amānitvam adambhitvam ahinsā kṣhāntir ārjavam

āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ || 7||

🔴 Freedom from self-importance, unpretentiousness, non-violence, patience, straight-forwardness, service of the teacher, cleanliness, steadfastness, and self-control;

🔆 Bhagavad Gita: Chapter 13 Verse 7:

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |

आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || 7||

amānitvam adambhitvam ahinsā kṣhāntir ārjavam

āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ || 7||

🔴 Freedom from self-importance, unpretentiousness, non-violence, patience, straight-forwardness, service of the teacher, cleanliness, steadfastness, and self-control;

🔆 Bhagavad Gita: Chapter 13 Verse 3:

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |

स च यो यत्प्रभावश्च तत्समासेन मे शृणु || 3I|

tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat

sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu || 3I|

🔴 Hear from Me in brief what the Ksetra is, of what nature it is, what its modifications are, and from what causes what effects have sprung. Also know who the Ksetrajna is and what his powers consist in.

🔆 Bhagavad Gita: Chapter 13 Verse 4:

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधै: पृथक् |

ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितै: || 4 ||

ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak

brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ || 4 ||

🔴 In many and different ways have the Rishis sung about this subject in metres of varying description. The well-reasoned and definitive aphorisms of the Brahma-sutras too have discussed it.

🔆 Bhagavad Gita: Chapter 13 Verses 5 -6:

महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च |

इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा: || 5||

इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: |

एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || 6||

mahā-bhūtāny ahankāro buddhir avyaktam eva cha

indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ || 5||

ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaśh chetanā dhṛitiḥ

etat kṣhetraṁ samāsena sa-vikāram udāhṛitam || 6||

🔴 The five great elements, the I-sense, the intellect, and the Unmanifested (Root Matter); the ten organs along with the mind as the eleventh, and the five objects of the senses; desire, hatred, pleasure and pain; the body, consciousness, and will -such is a brief description of the Ksetra with all its modifications.

🔆 Bhagavad Gita: Chapter 13 Verse 1:

श्रीभगवानुवाच |

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |

एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: || 2||

śhrī-bhagavān uvācha

idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ kṣhetra-jña iti tad-vidaḥ

🔴 The Blessed Lord said:

This body, O son of Kunti, is called the Ksetra, the field (because the fruits of action are reaped in it). He who knows it (as his property) is the Ksetrajna or the Spirit who knows the field. So say those versed in this subject.

🔆 Bhagavad Gita: Chapter 13 Verse 2:

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 3||

kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata

kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama

🔴 Know Me, O scion of the Bharata race, to be the Ksetrajna (the Spirit) in all Ksetras (bodies). The knowledge of the distinction between Ksetra and Ksetrajna alone is real knowledge according to Me.

🔆 Bhagavad Gita: Chapter 12 Verse 16: अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: | सर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: ||16|| anapekṣhaḥ śhuchir dakṣha udāsīno gata-vyathaḥ sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ ||16|| 🔴

Desireless, pure, resourceful, unattached, unworried and without any sense of self-centered agency -- a devotee thus endowed is dear to Me.

🔆 Bhagavad Gita: Chapter 12 Verse 17: यो न हृष्यति न द्वेष्टि न शोचति न काङ् क्षति | शुभाशुभपरित्यागी भक्तिमान्य: स मे प्रिय: ||17|| yo na hṛiṣhyati na dveṣhṭi na śhochati na kāṅkṣhati śhubhāśhubha-parityāgī bhaktimān yaḥ sa me priyaḥ ||17|| 🔴 He who is free from elation, anger, sorrow, and craving, who neither seeks the pleasant nor shuns the unpleasant -- dear to Me is the man who is thus devoted.

🔆 Bhagavad Gita: Chapter 12 Verses 18 -19: सम: शत्रौ च मित्रे च तथा मानापमानयो: | शीतोष्णसुखदु:खेषु सम: सङ्गविवर्जित: ||18|| तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् | अनिकेत: स्थिरमतिर्भक्तिमान्मे प्रियो नर: ||19|| samaḥ śhatrau cha mitre cha tathā mānāpamānayoḥ śhītoṣhṇa-sukha-duḥkheṣhu samaḥ saṅga-vivarjitaḥ ||18|| tulya-nindā-stutir maunī santuṣhṭo yena kenachit aniketaḥ sthira-matir bhaktimān me priyo naraḥ ||19|| 🔴 Alike to friend and foe, alike in honor and insult, alike in heat and cold, alike in praise and blame -- unattached, contented, homeless, and steady in mind -- dear to Me is a man who is thus devoted.