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Bhagwad Gita (English) | Chapter 13 | Verse 26

Chapter 13, Verse 26

Nature, the Enjoyer, and Consciousness

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

अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः।।13.26।।


anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te ’pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ

Meaning of each word

anye — others;
tu — still;
evam — thus;
ajānantaḥ — those who are unaware (of spiritual paths);
śhrutvā — by hearing;
anyebhyaḥ — from others;
upāsate — begin to worship;
te — they;
api — also;
cha — and;
atitaranti — cross over;
eva — even;
mṛityum — death;
śhruti-parāyaṇāḥ — devotion to hearing (from saints)

Interpretation

This verse is talking about people who may not know much about spirituality or deep philosophical concepts, yet they start to show devotion to a higher power (the Supreme Being) after hearing about Him from others. The important part here is the role of listening.

Many of us today might feel lost when it comes to spiritual knowledge. We live in a world where spiritual education isn’t as common as it used to be. Think about how many people you know who might be skeptical about religion or spirituality, or who might even question everything but still feel there is something greater out there. In this context, the verse suggests that even if someone doesn’t have formal knowledge of spirituality, they can begin to understand and take steps in the right direction just by listening to those who do.

For instance, if you hear a friend or a teacher talking about a spiritual practice or sharing insights about life, and you are open to it, you might start to feel inspired to explore those ideas yourself. This is what hearing from others can do—it can open our minds and hearts.

Lord Caitanya, a revered spiritual teacher, believed that simply listening is a powerful tool for growth. He taught that if a person listens to knowledgeable and experienced individuals—those recognized as authorities on spirituality—they can make significant progress in their spiritual journey. For example, chanting a specific sound, like "Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare; Hare Rama, Hare Rama, Rama Rama, Hare Hare," is highlighted as a particularly helpful practice. It’s like how singing a catchy song can lift your spirits and make you feel better. Similarly, this chanting encourages feelings of devotion and connection to the divine.

This verse also emphasizes the importance of being humble—the idea that we don't have to be philosophers or experts right away. Instead, we can learn from those who know more than us, like spiritual leaders and mentors. By doing this, we take steps to become more aware of ourselves and the universe around us. As we listen, we start to follow a path that can lead us away from the confusion and suffering of everyday life towards a more meaningful existence.

In a modern context, it's as if the message is saying: Don't worry if you feel you don't know enough; just be willing to listen and learn from those who have more experience. Gradually, this can help you transcend life's challenges, including fear of death and the cycle of life and rebirth. The idea is that through sincere listening, we can elevate our understanding and develop a relationship with the Supreme Being.

So, if you find someone who inspires you or who has wisdom to share, take the time to listen. This could potentially guide you on a path to deeper spiritual understanding, and eventually lead to worship and devotion that flows naturally from this newfound knowledge. It’s a beautiful reminder of the power of listening and learning from others.

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 12
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 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 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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