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Bhagwad Gita (English) | Chapter 13 | Verse 12

Chapter 13, Verse 12

Nature, the Enjoyer, and Consciousness

Constancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.

Verse

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा।।13.12।।


adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā

Meaning of each word

adhyātma — spiritual;
jñāna — knowledge;
nityatvam — constancy;
tattva-jñāna — knowledge of spiritual principles;
artha — for;
darśhanam — philosophy;
etat — all this;
jñānam — knowledge;
iti — thus;
proktam — declared;
ajñānam — ignorance;
yat — what;
ataḥ — to this;
anyathā — contrary

Interpretation

In this verse, Krishna is explaining what true knowledge really is. When he talks about 'constancy in Self-knowledge,' he means that true wisdom comes from knowing ourselves deeply and understanding who we really are. This includes realizing our connection to something greater than ourselves, often referred to as the Supreme Truth or the Supreme Personality of Godhead, which is essentially God in a personal form.

This understanding is like reaching the peak of a mountain. The journey towards self-knowledge starts at the base, where we learn about the world and ourselves. As we climb higher, we begin to see the bigger picture — how we, as individual souls, are linked to God. When we are fully aware of this relationship and feel a connection, that's when we truly find knowledge. This knowledge isn't just about understanding facts or principles; it's about experiencing a relationship with the divine.

Krishna emphasizes that anything that goes against this understanding is considered ignorance. For example, if someone believes they are completely separate from God and everyone else, and doesn’t see the connection that links all beings together, they lack this true understanding.

The idea is that once we realize that our individual soul is different yet connected to the Supreme Soul, we naturally want to serve God. This service, or devotion, is seen as the highest form of knowledge.

Think of it like a staircase: each step represents a different level of understanding. Some people might stop halfway and think they know enough, but true wisdom is only found at the top — in realizing our connection to God and engaging in loving service towards Him. So, Krishna is guiding us to aim for that higher understanding where we not only know ourselves but also live in harmony with the divine.

This journey towards knowledge and realization brings peace and fulfillment, reinforcing that our true purpose revolves around this deep connection.

Other Verses of Chapter 13
Verse 1
Arjuna said, "I wish to learn about Nature and the Spirit, the field and the knower of the field, knowledge and that which ought to be known, O Kesava."
Verse 2
The Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them."
Verse 3
O scion of Bharat, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion.
Verse 4
Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.
Verse 5
That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings-especially in the Vedanta-sutra-and is presented with all reasoning as to cause and effect.
Verse 6
The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.
Verse 7
Desire, hatred, pleasure, pain, the body, intelligence, and willpower—these things have been briefly described as aspects of the field of our activities.
Verse 8
Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control.
Verse 9
Indifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.
Verse 10
Non-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable.
Verse 11
Unswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.
Verse 13
I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.
Verse 14
Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.
Verse 15
The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.
Verse 16
The Supreme Truth exists both internally and externally, in the moving and nonmoving. He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
Verse 17
Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
Verse 18
He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.
Verse 19
Thus the field of activities [the body], knowledge, and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.
Verse 20
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.
Verse 21
Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
Verse 22
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.
Verse 23
Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.
Verse 24
One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.
Verse 25
That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.
Verse 26
Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.
Verse 27
O chief of the Bharatas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.
Verse 28
One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.
Verse 29
One who sees the Supersoul in every living being and equal everywhere does not degrade himself by his mind. Thus he approaches the transcendental destination.
Verse 30
One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.
Verse 31
When a sensible man ceases to see different identities, which are due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere.
Verse 32
Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
Verse 33
The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman vision, does not mix with the body, though situated in that body.
Verse 34
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
Verse 35
One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, also attains to the supreme goal.
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